First To believe in God or on God and Christ for both these Expressions are frequently used in the New Testament as any one in reading may easily observe is so to believe God or Christ as to trust in him to rely on him to stay our selves on him Isa 26.4 Phil. 2.19 24. 2· Chron. 13.18.16.7 Isa 50 10. to roll our selves on him as Dr. Hammond expresses it in his Practical Catechism Lib. 1. Sect. 3. and before him our Translators of the Bible in the Margent of Psal 22.8 To believe we know in its most proper signification is to assent to any thing upon the Authority of him that speaks it Therefore he that believes not makes God a Lyar That is accounts him such by Interpretation or deals with him as if he were so 1 John 5.10 Whereas on the contrary he that doth believe him or receive his Testimony sets to his Seal that is owns and acknowledges that he is true John 3.33 But this is such a Faith as wicked men may have and not that saving Faith which the Scripture so often speaks of but that is a fiducial resting upon him for the accomplishment of what he hath promised in the way and upon the terms whereon he hath promised it and no otherwise For that would be an unwarrantable presumption not properly a believing in him he having not promised such things on any other terms Now for the further clearing of this we may observe that there are Words not only in Scripture but in Heathen Authors many Instances of which I could give you which they call pregnant words which include or comprise some other word in them As where it is said all the People trembled after Saeul as you see in the Margent the Hebrew word signifies 1 Sam 13.7 which our Translators well render They followed him trembling So Joab and Abiathar helped after Adonijah That is following after Adonijah 1 King 1.7 helped him So to wonder after the Beast is to follow him wondering Rev. 13.3 So God heard David from the horns of the Unicorns Which doth not imply that God was there when he heard him as he is said to hear from Heaven his dwelling-place but to hear him so as to save him from the danger wherein he was which is set forth by that Metaphor as in the foregoing words by the Lions Mouth Psal 22.21 Heb. 5.7 As Christ was heard from his Fear or that which he was afraid of Neither do we need to render it as it is in the Margent for his piety For the word doth not only signify a religious Awe or fear of Reverence but a fear of danger as is evident from Acts 23.10 In like manner God loved the Soul of Hezekiah from the Pit of Corruption That is as our Translators render it in love to his Soul delivered it from the Pit of Corruption Isa 38.17 Acts 8.22 So to repent from wickedness as the Greek words imply is so to repent of it as to turn from it or depart from it and to be corrupted from the simplicity that is in Christ is to be corrupted so as to depart from it 2 Cor. 11.3 I know some Learned men observing how the prepositions both in the Hebrew and Greek are redundant or superfluous that is signify nothing in many places They conclude that to believe in God or Christ signifies no more but to believe them I answer that tho' we must suppose improprieties of speech defects or redundancies where the nature of the thing in hand doth necessarily require it yet there is no reason why we should so do when the matter in hand doth not require it but rather that we should take in such words or make use of them It is further to be observed that some words signify a complex act made up of many particular acts For example to Nurse a Child tho' it signify in the strictest sense to nourish or feed it by giving it meat or milk yet in the larger and most ordinary sense it is to take care of it in all that is necessary to be done to it So a Shepherd in most languages hath his name from feeding his Flock but there is more belongs to it than giving them Food or leâ—ding them into green Pastures Psal 23.2 1 Pet. 5.2 Or if we understand thereby Spiritual Pastors that are to feed the Flock of God This signifies not only feeding them with the Doctrine of the word as 1 Cor 3.2 And as some understand feeding with knowledge and understanding not of the manner but the matter of feeding Jer. 3.15 but it comprehends the whole duty of a Shepherd strengthening the diseased healing the sick binding up that which is broken bringing again that which is driven away seeking that which is lost Ezek. 34.4 Gathering the Lambs with his arms carrying them in this bosom gently leading those that are with young So tho Faith in its most strict and proper sense be an Assent to the Truth Isa 40.11 yet it comprehends many other Acts in it when we speak of a justifying or saving Faith I may further add That there are some words in Scripture which are not to be understood their in strict and precise Sense but presupposing some other things and comprehending such things as should or may be presumed to accompany or follow them For example Justification is sometimes ascribed to the knowledge of Christ as it is said by his knowledge shall my righteous servant justify many and therefore doth the Apostle so magnify the knowledge of him Phil 3.8 accounting all things but loss for the excellency thereof Isa 53.11 But it is not a bare knowledge of him that is of such value and excellency but of his Work and Office what he is and for what he was sent into the World which doth suppose what our own estate is and of what use he is to us and such a knowledge of him as puts us upon making use of him for the end for which he was given to mankind and came into the World then do we truly know him as we know that we know God when we keep his commands 1 Joh. 2.3 Tit. 1.16 Otherwise we do but profess to know him when in works we deny him When Josiah judged the cause of the poor and the needy and did Judgment and Justice this was to know God Jer. 22.15.16 Joh. 20.31 Acts 8.37 1 Joh. 5.1 Mark 1.24 Thus Salvation sometimes seems to be suspended upon our believing that Jesus is the Christ the Son of God But this faith will not save if it go no further For the Devils believe this as well as that there is but one God But as there must be such a knowledge of him supposed as I have before spoken of so it must be such a belief as brings us to him or makes us come to him Joh. 6.35 37. Isa 45.24 as having both righteousness and strength in him
concerning others hereby or to a judgment of certainty concerning our selves Now in answer to these things I say first That however Christians or Christian Graces may be described in their own nature and as they should be yet when we consider them as they are ordinarily found there is an allowance to be made for human frailty as Hezekiah prays that God would pardon every one that prepared his heart to seek him tho he were not cleansed according to the Purification of the Sanctuary that is if they had endeavoured to bring their hearts into a right frame tho they did not reach to that purity which was in strictness required 2 Chron. 30.18 19. He may indeed speak there of legal or ritual Purification but that was strictly enjoined then There are indeed several sorts of persons that plead for Perfection but none of them for absolute Perfection as necessary to Salvation Grace must be sincere and of the right kind tho it may not reach to that degree which is our duty for if perfection were not our duty our imperfections were no sins Gold must hold at the touchstone though it may not hold at the balance without some grains of allowance If we will deal plainly and faithfully with our own hearts we may appeal to God for the sincerity of our love to our brethren as Peter did for the sincerity of his love to Christ Jo. 21.17 Lord thou knowest all things thou knowest that I love thee And if our hearts condemn us not 1 Jo. 3.21 we may have confidence towards God 2dly Brethren may deal unkindly with each other when they meet in the dark or when they meet with each other in disguise that is through ignorance Christians may mistake their brethren or those that are their brethren may sometimes appear unlike themselves But where it is true love it is not to those of our own way or opinion only it is not proportionable to what they resemble us in but according to their measure of Holiness wherein they are like to God where love is right Christians love others more that are eminent in Grace and Holiness tho differing in their judgments from us than those that are of our mind and way in some things of less importance but more defective in the more essential parts of Religion 3dly There may be differences among Christians where there is a sincere love to each other and the more zeal they have for the Truth and the Service of God the greater their differences may be As differences may sometimes happen in Families betwixt persons that have an entire Affection to each other and these differences being about things that do nearly concern their Family as about the government and management of their Children the greater their Affection is towards their Children or care for them the warmer are their debates about them Thus it happens among Christians that cannot be of one mind in things pertaining to the Honour and Service of God the greater their zeal is the greater are their differences and however Christian prudence and meekness should make us forbear each other in love yet that perfection is not found among Christians as always to make them carry it with due Calmness Tenderness and Moderation to each other We have an Example in Paul and Barnabas two excellent Persons and dear Companions in Labours and Sufferings for Christ yet they were exasperated so against each other that they parted and went several ways tho the thing which they parted about seems to be of no great moment Act. 1â— 36. c. I may not stand to examine particular objections which they make against other evidences of saving Grace But consider what provision they make for the satisfying of Christians concerning their Spiritual state The Apostle's power was given him not for destruction 2 Cor. 13.10 but for edification We should at least if we destroy the foundations on which Christians build their hopes and comfort teach them whereon they should build them Now for this they send them to that Spirit which is so oft called the Comforter who doth as they suppose speak particularly in the heart of a Believer Son be of good chear thy sins are forgiven thee and when the Spirit saith this to the Soul this silences all objections which did before disturb and disquiet it I know God can when he pleases satisfy the Soul so as there shall no doubt remain to trouble our spirits but tho he that is awake may know certainly that he is so and that he is not in a Dream yet he that is in a dream may verily think that he is awake So he that hath the witness of the Spirit may certainly know that it is no delusion but he that is under a delusion may verily think that he hath the testimony of the Spirit Therefore that we may not mistake in this matter they say the Spirit of God never speaks to the heart of any believer but it speaks according to the word of Grace revealed and so I believe But I know not well how to reconcile it to what was before objected against our inferring our Justification from our Love to the Brethren For if we cannot find in our selves that Love which the Apostle speaks of 1 Cor. 13.3 all is nothing without it therefore it is hard to receive any Testimony concerning our Spiritual estate where we have not ground to believe that we have this Love in us notwithstanding the many properties of it which are there added Far be it from me to derogate from the work of the Spirit in satisfying and comforting troubled Souls whose comforts are my greatest hope in the time of trouble and at the hour of death I am not of those that the Philosopher speaks of that measure Vertue by themselves and think none attain to that which themselves have not attained to therefore will not deny any such way of Assurance as I have not had experience of I desire without the offence of those in comparison with whom I think of my self as the Spies did when they saw the Giants Numb 13.33 to speak my mind in this matter after long search and often renewed thoughts I question not but God can speak or communicate himself to our spirits as Angels do to each other yea I am fully satisfied that he doth thus speak Peace to his people at the hour of death or before or after some great Conflict or Temptation as those may know that have either conversed with serious experienced Christians or but read the Lives and Deaths of Martyrs or sufferers for Christ Such may observe what sudden transports of joy eminent Christians have sometimes had which have not been the effect of more strict Tryal and Examination of their Spiritual Estate by the Word of God which they have not had freedom and presence of mind for under such Fears Pains Bodily-weakness as they have laboured under much less from any briskness of spirits or
A REMEDY AGAINST TROUBLE IN A DISCOURSE ON JOHN XIV I Wherein something is also briefly attempted for clearing the Nature of Faith Of Justification Of the Covenant of Grace Assurance the Witness Seal and Earnest of the Spirit And Preparation for Conversion or the Necessity of Holiness By H. LUKIN LONDON Printed for Thomas Cockerill at the Three Legs in the Poultrey over-against the Stocks-Market 1694. TO THE READER THE ensuing Treatise is the Substance of some Sermons which I transcribed at the desire of a Friend I designed chiefly a Practical Discourse and if I have sometimes fallen upon controverted Points it is not from any delight that I take therein I am not of Abner's Temper 2 Sam. 2 14. to make a sport of Digladiations amongst Brethren neither should I with Alipius have been tempted to be a Spectator of the Gladiators among the Romans As in passing through the Streets in London I would not plod on without minding my way or resolve to go on in a direct Line turning every one out of the way without giving the least place to them but chuse my way to escape the Dirt so far as I could and turn my self so as to pass with the least trouble to my self or offence to others so in passing through the World I would not despise my way walking at random or at adventures nor rudely check all that I meet with or that stand in my way Prov. 19.16 Levit. 26.21 Psalm 39.1 Prov. 4.26 James 1.27 2 Peter 2.20 Rom. 12.18 1 Cor. 10.32 1 Thes 3.12 13. but take heed to my way ponder the paths of my feet that I may so far as I can keep my self unspotted of the world and escape the pollutions of it and that I may if it be possible live peaceably with all men giving none offence neither to the Jews nor to the Gentiles nor to the Church of God neither exasperating others nor giving others occasion to exasperate my self Sharp Humours discompose the Soul as well as the Body and hinder the thriving thereof Therefore the Apostle prays for the Thessalonians That the Lord would make them to increase and abound in love one towards another and towards all men to the end he might establish their hearts unblameable in holiness A Charitable frame of spirit tending much to the promoting thereof Yet we cannot wholly avoid treating of things that are disputable and it is an happy work if any could thereby allay the Heats that are amongst Christians and set them right in their thoughts about those things that are controvered both to maintain a good Understanding and Accord among themselves and to direct them in their Addresses and Applications to God I have endeavoured to bring Water not Oyl to the Fire I know Water will make unquenched Lime burn but I hope I shall not meet with any of that Temper Prov. 20.18 We should with good advice make war We should consider whether we are able to deal with those that we undertake a War against But tho we think that we are so we should consider whether we have any just Cause to begin a War There were great Preparations against the Two Tribes and an half on the other side of Jordan the rest of the Tribes fearing that they would bring wrath upon the whole Congregation of Israel Joshua 22.18 c. but when matters came to be examined they were pleased with the account that the Two Tribes and an half gave of what they had done So many are ready to undertake a Religious War or Dispute against their Brethren as if they were subverting the Christian Religion or undermining the Foundation thereof but when they come to examine matters they find there is no cause of such heats or emotions of spirit but those things which they are offended at are either the private Opinions or at least the rash and unadvised Expressions of some particular Persons which the rest of those that are supposed to be of their Party do disown This is very ordinary amongst all sorts of persons and I know no sort of persons that will vouch every thing which is spoken by all that rank themselves among them let every one bear their own burthen and let not others answer any further for what they say than they have given their consent thereto But sometimes we may mistake Persons and impute such things to them as they do not believe Many do not read mens own Works but judge of their Opinions by what they read in those that write against them who often chuse out such passages as may give them most advantage against them or which they can most easily answer or will represent them as most blame-worthy to others and justify their rough treatment of them It is rare to find in Polemical Writings such Candour and Clearness as is observed in a late Writer Mr. Le Blanc who in stating many of the Differences betwixt us and the Papists renders himself suspected by some on both sides some Protestants thinking he is too favourable to the Papists in representing their Opinions And some Papists have thought that he hath been partial in the account that he gives of the Doctrine of the Protestants and yet both Papists and Protestants acquit him from wronging them in setting down their own Opinions Now it is a great disadvantage to any to have some Periods or Sentences taken out of their Writings when we do not see on what occasion they write such things nor what they write in other places which may allay or qualify such harsh Expressions I have seen a Letter which was so written that if it were read at length every Line of it did import one thing but if it were so folded or turned down as to hide the end of every Line it was of a quite different tenor or signification So a partial representation of mens minds may subject them to great mistakes or misconstructions yea we may mistake men many times tho we read their Writings our selves we may say of the most Learned Writers as is said of the Egyptians They are men and not God Isaiah 31.3 they cannot see all things at one single view and when men are intent on one thing they will call in the service of some Hypothesis which may be for their present turn and disown it at another time when they see that it will not well agree with some other Opinion which they would confirm This is a weakness that I have observed in some of the most Learned men that I have read especially when they write much and forget at one time what they have written at another and it may be have given an Interpretation of Scripture at one time when it might serve an Hypothesis which they have answered themselves on another occasion when some other Point which they have been treating of would not bear their former Interpretation There must be an allowance made in such cases for mens over-sights and infirmities Sometimes
This is believing with all the heart when we do gladly and willingly apply our selves to him for Grace and Salvation For thus to seek to God Heb. 11.6 or to Christ is to come to him That which is called coming to God is in the same verse expounded diligently to seek him so they say Jer. 2.31 We are Lords we will come no more unto thee Psal 10.4 Joh. 1.12 The wicked through the pride of his countenance will not seek after God So we must receive Jesus Christ that is accept of him for our Saviour submit our selves to his way and method of Salvation saying with Paul Lord what wilt thou have me to do Acts. 9.6 Gal. 5.6 So our Faith must work by love his readiness and willingness to save us at the price of his own Blood 1 Joh. 4.19 must make us love him who loved us first And this love will constrain us while we judg that he dying for us when we were dead we should no more live to our selves but to him that died for us 2 Gor. 5.14.15 and is risen again I will endeavour to make this more plain by a similitude There may be some Physician in the Country whom we may reckon our selves happy that we ever knew or heard of Tho' there are many that know of such a person and perhaps live near him yet do not regard him because he is nothing to them while they find themselves well and see no need of him But we were sick of a dangerous disease which we never heard that any were cured of till this Physician came amongst us but hearing that he cured all that he took in hand that would follow his directions that he was so obliging that he turned away none that came to him that he expected neither see nor present from the poor that had nothing to give but cured them Gratis we chose him for our Physician applied our selves to him followed his Directions and find already such a change and alteration in our selves and so good success that we resolve to stick to him and follow his directions looking for perfect cure in time from him This is our case Jesus Christ is come into the World to save sinners many know this but are never the better for it because they not finding themselves sick think they need not the Physician Mat. 9.12 Rom. 10.14 and so never apply themselves to him But we knowing the miserable condition wherein we were think our selves happy that ever we heard tidings of him for how should we believe on him of whom we have not heard But we looked upon it as worthy of all acceptation That Christ came into the World to save sinners Hereupon we applied our selves to him 1 Tim. 1.13 tho' we had neither price nor present to find acceptance with him yet did we not seek his favour that we might continue in Sin but that he would save us from our Sins and bless us in turning us from our iniquities Thus we see that Faith Mat. 1.21 Acts 3.26 or that saving act whereby we are justified and saved is neither a bare notional knowledge nor a barren dead Faith but such a belief of the Gospel as doth suppose our miserable estate by nature as brings us to Jesus Christ as our only Saviour not only for pardon of sin so as we may avoid the wrath to come but for entire and compleat Salvation Rom. 6.14 so as iniquity may not have dominion over us but that we may be freed from the bondage of it and so redeemed from it as to be a peculiar people to God zealous of good works Tit. 2.14 I shall have occasion to add something afterwards which may more fully clear up this point and so shall at present proceed to the second thing which I propounded to speak of viz. Why we are to believe in Christ as well as in God First If we consider Christ as God of the same Essence with the Father Joh. 5.23 Joh. 10.30 so we are to honour the Son as we honour the Father for so he and the Father are one But if we consider him as Mediator so we are to believe in him as the immediate object of our Faith and by him to believe in God 1 Pet. 1.23 Joh. 17.3 As the knowledge of Christ must be superadded to the knowledge of God for obtaining Eternal Life so Faith in Christ must be joined with our Faith in God We must come to God by him Heb. 7.25 None can come to the Son but by the Father that is Joh 6.44 Joh 14.6 by his grace drawing them But none can come to the Father but by the Son That is they must have access to the Father through his mediation As the Tyrians made Blastus their Friend when they came to desire Peace of Herod Acts 12.20 So if we would have Peace with God we must have access to him by Jesus Christ it is he that must bring us to God Rom. 5.2 Eph 2.18 1 Pet. 3.18 Ephes 1.6 We must first by Faith come to Christ and he must introduce us to God that we may find acceptance with him The Jews were so terrified at the giving of the Law that they were afraid of having to do any more immediately with God and therefore desired that Moses might come betwixt God and them Exod. 20.19 Now as the Athenians had an obscure notion of an unknown God but the Apostle declared to them him whom they ignorantly worshipped Acts 17.23 so here the Jews had some Conviction of the necessity of a Mediator and they pitched on Moses as the fittest person for it that they could think of But God answered to the ground of their desire Deut. 18.15 c. Ephes 3.20 and promises them a Mediator which they could never have thought of that was fit for that Office doing for them above what they could ask or think As God doth doth many times in answering the Prayers of his people grant the thing which they desire but not in such a way or by such means as they might think of but by some more proper way or means which his wisdom finds out But further before the Incarnation of Christ they were to believe in the Messiah to come but now that he was come and had given sufficient proof that he was the promised Messiah by doing these works which never any man did they were to determine their Faith on him in particular Joh. 15.22 Joh. 8.24 or dye in their Sins But he doth likewise press this upon them because he foresaw what discouragements they were like to meet with and how likely their Faith was to be shaken in this particular 1 Cor. 1.23 A crucified Christ was a stumbling-block to the Jews and to the Greeks foolishness The Jews thought that the Messiah when he came should abide for ever John 12.34 therefore his Disciples when they saw his
shall have too much ground to suspect that our Faith is not an unfeign'd Faith 1 Tim. 1.5 2 Tim. 1 5. Tit. 1.1 or the Faith of Gods elect if it do not work by love It is further evident That Assurance must be maintained by Reflection or Self-Examination because the Apostle makes that to be the scope of his Epistle That those who believe on the name of the Son of God may know that they have eternal life 1 John 5.13 and may still believe or be confirmed in their Faith If any doubt what those things are that he refers to doubtless they are not the things immediately going before but the Epistle in general In several places of which he shews what doth evidence a state of Salvation and what is inconsistent therewith as Ch. 1.6 7. Ch. 2.3 15. Ch. 3.14 Ch. 5.1 4. Now after all this some are unsatisfied with this way of attaining Assurance or rather maintaining it as being neither satisfactory nor necessary and it seems to found our Assurance and Comfort on something in our selves For this last Objection to dispatch it in few words As fruit tho it grow from the Root yet grows upon the Branches so tho all our Hope and Comfort be originally from the Grace of God yet this manifesting it self in its effects we may comfort our selves in what God hath wrought in our selves as well as rejoice in behalf of others when we see them walking in truth 2 John 4. or see in them those things that accompany Salvation Heb. 6.9 or have Salvation following on them And if any say this may suffice for a Judgment of Charity which is all that is required of us in reference to others but it is not sufficient to that judgment of certainty which we should have concerning our selves This will receive an answer from what I have to say upon the two other exceptions Now whereas it is said that this way of self-examination leaves Christians at great uncertainty about their Spiritual Estate and the evidences that are usually given for satisfying them are not so convincing but Christians are perplexed still with fears and doubts I answer That we should not go to Ministers either in hearing or reading or conferring as Naaman went to the Prophet to be cured of his Leprosie expecting that he should do it with a word of his mouth and a stroke of his hand 2 King 5.11 We cannot expect that they should presently resolve us about our Spiritual condition but there is much diligence to be used by our selves as there is in all things of any worth which are difficult As this deserves our diligence so it requires our diligence not only for the tryal of our Grace but for the exercise of it It is observed by some that Christians in our days have not ordinarily that Assurance which others have had in former times and I doubt the observation may be true but I think it proceeds not so much from any error about the nature of Faith as from decay in Grace and that manifest declining that there is in the practice of Religion and it is no wonder that professors of Religion are such strangers to Assurance and Spiritual Comfort while there is such a manifest difference betwixt the Christians of these days and of former times and I desire that the words of one suspected by none to derogate from the Grace of God or the operations of his Spirit in reference to man's Salvation may be diligently heeded It is saith he impossible that many professors whom we see and converse withal should have any solid peace with God It is a fruit that will not grow on an earthly selfish frame of mind and conversation God forbid but that our utmost diligence and continued endeavours to thrive in every Grace should be required thereunto Now in this case I neither think it so easy a matter as some do to attain Assurance nor such an impossibility as others do Some Learned Men think that Assurance doth generally accompany saving Faith because they suppose the Soul must needs know its own acts and so must necessarily know when it believes and when it repents and consequently infer its own Justification But tho it be easy to know our own acts considered Physically or Naturally that is when we put forth such an act in general as when we believe or repent or know God yet it is another thing to know our own acts morally considered or as they ought to be qualified in order to such ends as they are appointed to There may be a Faith which is but temporary Mat. 13.21 or for a season there may be a repentance like that of Nineveh which may avail to the preventing of temporal Judgments but not to Salvation There may be such a knowledge whereby we do not know things as we ought to know them 1 Cor. 8.2 Tit. 1.16 so we may only profess that we know God But we must know that we know him 1 Jo. 2.3 Jer. 22.16 by our Obedience as the fruit or effect thereof so it requires search and self-examination 2 Cor. 13.5 to know whether we are in the Faith or in the state of true believers But on the other hand some suppose it impossible to attain Assurance by reflecting upon any thing in our selves as an evidence of God's special Grace or favour towards us and that they may wholly disable Christians for inferring any Assurance from any thing in themselves they deny both propositions from whence they should draw their conclusion For example we say that those who love the brethren are passed from Death to Life 1 Jo. 3.14 By reflecting upon our selves we add further that we love the brethren thence we conclude that we are passed from death to life Now these men with whom we have now to do deny both the Propositions that is they deny we know that we our selves are passed from death to life by our love to the brethren making this to be rather a ground of a judgment of Charity concerning others than a judgment of certainty concerning our selves for we may surely make a better judgment of our own love to the brethren than of the love of others only they think a judgment of Charity may suffice towards others but we are now speaking of Assurance of our own love but in this argument they insist on the second Proposition denying absolutely that we can know our own love to the brethren or at least that Christians can ordinarily know it there being so many properties of it which it is hardly possible for any Christian to find in himself 1 Cor. 13.4 c. but further we must know them to be brethren they say otherwise Papists or any sort of persons love those of their own way looking upon them as brethren Yea we see such Divisions and Animosities and mutual Exacerbations among Christians as it seems impossible either to attain to a judgment of Charity
last of which places it is evident that by the earnest of the Spirit he means the Spirit as an earnest as the sign of Circumcision is Circumcision for a Sign Rom. 4.11 Some take the word which is borrowed from the Eastern Languages in a large sense for a pledge pawn or earnest but in this case it is properly rendred earnest for there is a great difference betwixt a Pawn or Pledge and an Earnest The former is something deposited or left with another for securing what hath been taken up or borrowed and it is something of another kind and of greater or at least equal Value with what it is left in pawn for But an earnest is something given at the making of a Bargain for the ratifying and confirming of it and it is of the same kind with what is afterwards to be paid and but a small part of it Now we can have no Pledge of future Glory there being nothing of equal value to it but God gives us his Spirit or as he doth sometimes express it 1 John 3.24 Chap. 4.13 of his Spirit of the Gifts and Graces of it and this is the Earnest of our Inheritance Grace differing from Glory in degree only not in kind As here we know but in part but then shall know as we are known 1 Cor. 13.9 12. and as our Knowledg so our Love and Joy shall then be perfected and what we receive here of the Spirit doth assure us of receiving the full sum of the Glory promised Phil. 1.6 And as the Earnest that we receive at the making of a Bargain doth not only confirm the Bargain but is of some Vse to us at present tho it be but a small part of the whole so those Graces of the Spirit which he here works in us are in the exercise thereof our greatest Comfort and Happiness in this World and are Prelibations and Foretasts of our Future Happiness and are therefore called the first fruits of the spirit Rom. 8.23 being a small part of the full Harvest of Glory which we shall reap hereafter In short We do by the Spirit of God know the things that are freely given to us of God He enabling us to discern Spiritual things and to make a right Judgment of them 1 Cor. 2.12 13 14 15. Ephes 4.23 renewing us in the spirit of our minds as well as in our inferior Faculties so that as there is a saving work upon the whole Soul which we are to make a Judgment of there is likewise Knowledg and Judgment or Wisdom and Spiritual Vnderstanding Phil. 1.9 Col. 1.9 to determine concerning our Spiritual Estate As those of full Age by reason of use have their senses exercised to discern both good and evil Heb. 5.14 But that communion of the holy ghost which the Apostle prays might be with all the Corinthians 2 Cor. 13.14 and so with all Believers whereby he communicates to us all those good things which Christ hath obtained for us John 16.15 is known only to those humble and circumspect Christians which love God and give proof of it by keeping his Commandments John 14.23 So that as it is the Blessing of the Lord that makes rich yet the hand of the diligent Prov. 10.4 22. the blessing of the Lord going along with our diligence So it is by the Spirit of God that we know the things given to us of God yet by giving all diligence we make our Calling and Election sure the Spirit of God both exciting us to and assisting us in the exercise of Grace and encouraging such diligence by Spiritual Comforts And as those that do his will shall know of the doctrine whether it was of God or whether he spake of himself John 7.17 So they shall know the Work which they find in themselves whether it be from moral Principles fleshly Wisdom restraining Grace or from renewing Grace and so of those things that accompany Salvation Heb. 6.9 CHAP. V. THAT I may do something towards the helping of Christians in the trial of their Spiritual state I will first premise some general Observations 1st Some persons may have much advantage of others before their Conversion and by reason of Natural Temper Fleshly Wisdom Education Restraining Grace or other things which keep them from the Polutions of the World and bring them to a form of Godliness Now it will be harder for such to judge of their Spiritual state than for others Sometimes the Nights are light by reason of the Moon shining and it is not so easy then to discern whether it be Day Yea if the fore-part of the Night be dark and the Moon rise before morning a man may think it Day before it is so and having found his error he may that he may not be deceived again be backward to believe that it is Day when it is really so In like manner some may as I said be free from the more gross Follies and Vanities of Youth others may have been Profane and Wicked in their Younger Years but through some Affliction or some special Providence of God or happening into some Religious Family or into some place where the Word of God is Zealously and Faithfully Preached their Consciences are awakened and they leave those sins which formerly they lived in and there is a great change wrought in them but not a saving-change this is but as the light of the Moon before Day hereby they may be deceived into a false opinion of their own state and when they come to see their own mistake may be more backward to believe a real thorough change in themselves when it is wrought There have been those that have dated their Conversion after they have not only done much but suffered much in the service of Christ 2dly It may so happen that persons may at some times seem better or worse than they are We are upbraided by some for painting Hypocrites or shewing what they may attain to so as to represent them better than we can ordinarily find sincere Christians to be And on the other hand in speaking of the Infirmities of the Saints we make them worse than most Hypocrites But as the Wise-man complains of it as a vanity upon the Earth that there be just men to whom it happens according to the work of the wicked and wicked men to whom it happens according to the work of the righteous So it is in their Morals Eccles 8.14 if we read 2 Sam. 11. we should judge looking no further that David was a grievous Apostate considering what profession he had before made which we may easily see in the 34. and 63. Psalms and that he had now sung away care that there was no fear of God before his eyes but we see afterwards by the 51. Psalm that the root of the matter was in him and his Grace did again flourish We have other instances in Scripture as Asa Peter 2 Chron. 16.
that we must find out the certainty and sincerity of our Faith and Obedience by Self-examination before we can have a well-grounded Assurance that we are in a state of Grace and Salvation already and that such an Assurance belongs to the reflect Act of Faith and is not of the Essence of that Faith whereby we are justified and saved But if by believing we mean coming to God by Jesus Christ Psal 119.60 1 John 3.23 Esther 2.12 we should make haste and not delay to keep this command as well as others We are not to think that as the Queens of Persia were to be prepared Six months with oyl of myrrh and six months with sweet odours and other things before they might be admitted to the King so we must continue such a time under Humiliation and so long under Contrition before we may presume to come to Christ For tho it is true we should count the cost of being his Disciples Luke 14.28 Matth. 13.21 for want of which many as it is in the Parable of the Sower are forward to hear the word with joy and believe for a time but afterwards fall away yet it is not necessary that we suspend our believing till we have throughly weighed every thing It is not in this case as in ordinary Marriages where Persons should inform themselves well of every particular before they engage because when once engaged it will be too late to repent or to make a better choice But it is herein as if a Person had one propounded to her that she must Marry or be undone and one who they know will put her upon nothing or require nothing of her which she can justly except against in whom there is nothing that she can dislike there can be no danger or inconvenience in finishing such a Match without further delay So if there were any other Name whereby we could be saved if Christ did put us upon any thing or require any thing of us which Heaven will not countervail or if he would not have us yet come to him we might defer our believing And tho something is to be done as I have said to make us willing to come to Christ yet there is no long time required for the Soul to continue in a State of Preparation the whole Work hath been done at once Acts 2. Acts 9. Acts 16. Vol. 2. 148. as we see in those that were converted at Peter's Sermons in Paul in the Jaylor As Mr. Charnock doth ingeniously illustrate it The preparation of the Subject is necessary but this preparation may be at the same time with the conveyance of the Divine Nature As a warm Seal may both prepare the hard Wax and convey the Image to it by one and the same touch CHAP. XI I Will finish all with a few words about the Necessity of Holiness both for the allaying of those heats that are amongst some about it and for preventing or removing the Prejudices of Men against it There is no need of distinguishing betwixt the Necessity of Holiness or Obedience to the beginning of our Justification and to the Continuation of it among those that according to the Doctrine of the Church of England believe the Perseverance of the Saints and that there is no Intercision of Justification But there is a Necessity of Holiness in those that are justified for tho we may be justified at first by such a Faith as is only in tendency to obedience but wants time and opportunity to put it self forth yet where Faith is unfeigned and only such Faith justifies it will as there is occasion and opportunity work by love so Gal. 5.6 1 Cor. 6.11 Heb. 12.14 that whom God doth justify in the name of Christ he doth also sanctify by his spirit therefore without holiness none shall see God Yet we are not to think that Holiness is required on the same account with Faith much less in co-ordination with the righteousness of Christ I doubt it is a piece of ordinary Christian's Divinity that the righteousness of Christ serves only as grains of allowance to make our righteousness currant where it is too light But as Christ hath no sharers in his Mediation so neither is there any thing needful to be added to his satisfaction but we are acquitted only upon the account thereof and whatever we do serves not for so much as grains of allowance to make his satisfaction currant with God for us But yet it is necessary upon other accounts not only because God will insist on it as a thing condecent to his Holiness who is of purer eyes than to behold evil Heb. 1.13 but there is a natural necessity of it as a means to our chief end which is to glorify God and enjoy him As when Nebuchadnezzar chose some of the Captivity to serve under him Dan. 1.3 c. he would not only have them well-favoured and fed with the King's Meat and Wine that they might appear sightly before the King but had such chosen as had good Natural Abilities and had them taught the Learning and Language of the Caldeans that they might be fit to do him Service So God doth not only delight in Holiness but indeed without that we are not fit to serve him we are naturally reprobate to every good work Tit. 1.16 and we must be God's workmanship created in Christ Jesus to those good Works which he hath before ordained that we should walk in them But it is likewise necessary that we may enjoy that happiness which he hath prepared for us He brings in the Highways and Hedges Luke 14.23 the meanest and most unworthy to partake of his Glory But if a King should invite those that are Sick and that of some loathsome Disease to eat at his Table if he would of his Bounty and Goodness dispense with the smell and loathsomeness of their Disease it would be no favour to them in the Condition wherein they are to sit at the King's Table while their Sickness makes them nauseate every thing there and the smell of Meat to be offensive to them But it would be a favour indeed to be first recovered from their Disease that they might not be ashamed to appear in such a place and that they might be able to relish their Meat and Drink This is our case as we are unfit to appear before God in the state wherein we are to whom our inner-man is as naked and open as our outward-man is to men like our selves So we are alogether uncapable of that Comfort and Happiness which is to be found in the Presence of God or of the foretasts of it which he gives his People in this Life Whatever Excellency there is in any thing we must have a Sense or Faculty correspondent therewith or else we cannot understand or enjoy any thing of it There is a Beauty in a Rose and in other Flowers which those that have their sight may enjoy the