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Precious faith considered in its nature, working, and growth

Name: Precious faith considered in its nature, working, and growth
Author: Edward Polhill

Precious faith considered in its nature, working, and growth by Edward Polhill ...

Edward Polhill 1622–1694?London: printed for Thomas Cockerill, 1675

[9], 461 [i.e. 477], [11] p. · 130k words · Wing P2755 · ESTC R9438

Title page: Internet Archive scan of the Early English Books microfilm (opens the Internet Archive in a new tab)

PRECIOUS FAITH. › Chapter 13

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

[ Earlier:489–504 of 579

:489p. 400

Whosoever believeth shall be saved; But I believe:

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Ergo, I shall be saved.

:491p. 400

In the Major we have a Plerophory of Knowledge: In the Minor a Plerophory of Faith; And in the Conclusion flowing from the Premises, a Plerophory of Hope.

In the Major we have a Plerophory of Knowledg: In the Minor a Plerophory of Faith; And in the Conclusion flowing from the Premises, a Plerophory of Hope.

:492p. 400–402

[ Earlier passages Later passages ]

In the next place some Commands in the Gospel clearly import that Assurance is attainable; there God would have us To work out our Salvation, Phil. 2.12. To make our calling and election sure, 2 Pet. 1.10. To add to our ⟨p. 401⟩Faith virtue, one Grace upon another, and one degree of Grace upon another, That we may have an abundant entrance into the Kingdom of Jesus Christ, 2 Pet. 1.5, & 11. To walk by the Rule of the New Creature, that peace may be upon us, Galat. 6.16. To prove our own state, whether we be in the Faith, whether Christ be in us or not, 2 Corinth. 13.5. To prove our own work, that we may have rejoycing in our selves, and not in another, Gal. 6.4. If these things may be done Assurance is attainable; if they cannot, to what purpose are these Precepts? how vain and impossible are they? In that question, Whether we may perfectly fulfil the Moral Law; the Pontificians urge thus for the Affirmative; If we cannot fulfil it, the Law is impossible and void,¹ Si praecepta essent impossibilia, neminem obligarent, ac per hoc praecepta non essent praecepta, saith Bellarmine, If the Commands were impossible, they would oblige none, and so would become no Commands. But in the Point of Assurance we may with much better reason say, if we cannot fulfill the Commands concerning it, they are then impossible and vain; the Law is an exact Rule of Righteousness, a Copy of the pure Law engraven on Mans Heart at first, in the state of Innecency, unto which it was attemperated. It was not at all impossible, and that it is so now is only from Mans Apostacy: And withal, the very 〈non-Latin alphabet〉, the impossibility of the Law is admirably useful to drive us in a deep sence of our Impotence, to ⟨p. 402⟩Christ the Complement of it, that through his holy Spirit we may in a way of sincere though imperfect Obedience at last arrive at perfect Sanctity in Heaven. But if such Commands as are purely Evangelical be impossible, what can be said to it? what tolerable answer made? Were these at all accommodated to a state of Innocency? Was not their Original scope to raise up fallen Man to Salvation? If the Commands of believing and repenting were impossible, what room would there be for Salvation? And if the Commands of proving and ensuring our state of Grace be impossible, what room is left for the Joys of Faith, or the Sealings of the holy Spirit, or the Suavities of a good Conscience?

:493p. 402–403

And there being no second Christ or Gospel to fly to, whither doth this Impossibility drive but into the black gulf of Despair? Wherefore, as we would avoid such doleful consequences, we must conclude those Precepts practicable, and so Assurance possible: And as a sure seal thereof we have the sweet experience of Saints in all Ages. Holy Job, though God multiplied his Wounds, and his Friends raked in them by a very sharp charge of Hypocrisy, knew his own Integrity, and would not let it go, Job 27.5. And which reacheth beyond his present state of Grace, as sure of future Glory, he breaks out, I know that my Redeemer liveth; and maugre all the destructive worms, In my flesh and with these very eyes I shall see God, Job 19.25, 26. O how certain was his Faith! I know; How appropriative? ⟨p. 403⟩My Redeemer liveth; and how sharp-sighted? he could look through the dust to Immortality. David knew the truth of his Grace, and proved it to himself by infallible Marks; I have kept the ways of the Lord, I have not wickedly departed from my God; I did not put away his statutes from me, I kept my self from mine iniquity, Psal. 18.21, 22, & 23. ver. And for future Happiness, he saith without scruple, That at his waking in the Resurrection he should be satisfied with Gods likeness, Psal. 17.15. St. Paul speaks as one full sure of his present state and future hope, I have fought a good sight, I have finished my course, I have kept the faith, henceforth there is laid up for me a crown of righteousness, 2 Tim. 4.7, 8. The Martyr Agatha, having her Breasts cruelly cut off for Religion, told the Persecutor, That yet she had two Breasts remaining, such as he could not touch, the one of Faith, and the other of Hope; which afforded her great Comfort in her Torments. Caspar Olevian a German Divine, being asked by one, Whether he were certain of his Salvation? answered just at the brink of death, Certissimus, I am most sure of it. Mr. Bolton being near death expressed himself thus, My whole heart is filled with joy, I feel nothing within but Christ. Mr. Hieron said, His Soul was full of joy, as if be had seen Heaven open to receive him. Such Paradises of Joy, Sabbatisines of Spirit, and Prepossessions of Glory have the Saints found in their way to Heaven.

And there being no second Christ or Gospel to fly to, whither doth this Impossibility drive but into the black gulf of Despair? Wherefore, as we would avoid such doleful consequences, we must conclude those Precepts practicable, and so Assurance possible: And as a sure seal thereof we have the sweet experience of Saints in all Ages. Holy Job, though God multiplied his Wounds, and his Friends raked in them by a very sharp charge of Hypocrisie, knew his own Integrity, and would not let it go, Job 27.5. And which reacheth beyond his present state of Grace, as sure of future Glory, he breaks out, I know that my Redeemer liveth; and maugre all the destructive worms, In my flesh and with these very eyes I shall see God, Job 19.25, 26. O how certain was his Faith! I know; How appropriative? ⟨p. 403⟩My Redeemer liveth; and how sharpsighted? he could look through the dust to Immortality. David knew the truth of his Grace, and proved it to himself by infallible Marks; I have kept the ways of the Lord, I have not wickedly departed from my God; I did not put away his statutes from me, I kept my self from mine iniquity, Psal. 18.21, 22, & 23. ver. And for future Happiness, he saith without scruple, That at his waking in the Resurrection he should be satisfied with Gods likeness, Psal. 17.15. St. Paul speaks as one full sure of his present state and future hope, I have fought a good sight, I have finished my course, I have kept the faith, henceforth there is laid up for me a crown of righteousness, 2 Tim. 4.7, 8. The Martyr Agatha, having her Breasts cruelly cut off for Religion, told the Persecutor, That yet she had two Breasts remaining, such as he could not touch, the one of Faith, and the other of Hope; which afforded her great Comfort in her Torments. Caspar Olevian a German Divine, being asked by one, Whether he were certain of his Salvation? answered just at the brink of death, Certissimus, I am most sure of it. Mr. Bolton being near death expressed himself thus, My whole heart is filled with joy, I feel nothing within but Christ. Mr. Hieron said, His Soul was full of joy, as if be had seen Heaven open to receive him. Such Paradises of Joy, Sabbatisines of Spirit, and Prepossessions of Glory have the Saints found in their way to Heaven.

:494p. 404–405

Again, there being an infallible Connection between truth of Grace and Pardon, and also between Perseverance in Grace and Salvation, a Believer may be assured of the truth of his Graces, and so of his Pardon; and again he may be assured of his Perseverance in Grace, and so of his Salvation: These two demonstrated will make good the Point. First I say, A Believer may be assured of the truth of his Graces, and so of his Pardon, which cannot but be where those are. And for the truth of Grace a double Testimony may be vouched, one from Conscience, the other from the holy Spirit; the Apostle mentions both; The spirit it self beareth witness with our spirit, Rom. 8.16. [Greek or Hebrew], it co-witnesseth with ours, and in the mouth of two such Witnesses there must needs be establishment: Hence St. Chrysostom on these words breaks out, [Greek or Hebrew]? What scruple can remain after such a Testimony? I shall begin with the testimony of Conscience. Conscience is a spy in our bosom, which marks every thing; a spiritual Echo, which returns our actions, and makes them sound again after they are past and gone from us: By it the Soul turns its eyes in ward, and becomes a Speculum or Looking-glass to it self, representing to it self its own acts: By it it bends back the beams of general Truths, and applies them to Particulars. That Righteousness and Virtue should be followed is an universal Truth, but Conscience can reflect it back upon us and bids us do so in particular; and if we indeed do it, ⟨p. 405⟩Conscience will say Euge, this or that is well done by us. The Testimony of Conscience was of great repute among Pagans; Plato calls it his Daemon, and Menander a God, [Greek or Hebrew], saith he, Conscience is a God to Mortals. And Seneca, Deus in humano corpore hospitans, God dwelling in an humane body. Hence came Pythagoras's [Greek or Hebrew], or self-reverence. And Sextius his parley with himself every night, what Vice he had in the day resisted, and Virtue promoted. And the Satirists complaint touching the neglect of the reflexive faculty, Ut nemo in sese tentat descendere, nemo, few or none would descend into themselves. Among Christians the Testimony of Conscience must needs be sacred; their Consciences not lying, as the Pagans, in their blood or natural pollution, but being purified by the precious Blood and Spirit of Christ;

Again, there being an infallible Connexion between truth of Grace and Pardon, and also between Perseverance in Grace and Salvation, a Believer may be assured of the truth of his Graces, and so of his Pardon; and again he may be assured of his Perseverance in Grace, and so of his Salvation: These two demonstrated will make good the Point. First I say, A Believer may be assured of the truth of his Graces, and so of his Pardon, which cannot but be where those are. And for the truth of Grace a double Testimony may be vouched, one from Conscience, the other from the holy Spirit; the Apostle mentions both; The spirit it self beareth witness with our spirit, Rom. 8.16. 〈non-Latin alphabet〉, it co-witnesseth with ours, and in the mouth of two such Witnesses there must needs be establishment: Hence St. Chrysostome on these words breaks out, 〈non-Latin alphabet〉? What scruple can remain after such a Testimony? I shall begin with the testimony of Conscience. Conscience is a spy in our bosom, which marks every thing; a spiritual Eccho, which returns our actions, and makes them sound again after they are past and gone from us: By it the Soul turns its eyes in ward, and becomes a Speculum or Looking-glass to it self, representing to it self its own acts: By it it bends back the beams of general Truths, and applys them to Particulars. That Righteousness and Virtue should be followed is an universal Truth, but Conscience can reflect it back upon us and bids us do so in particular; and if we indeed do it, ⟨p. 405⟩Conscience will say Euge, this or that is well done by us. The Testimony of Conscience was of great repute among Pagans; Plato calls it his Daemon, and Menander a God, 〈non-Latin alphabet〉, saith he, Conscience is a God to Mortals. And Seneca, Deus in humano corpore hospitans, God dwelling in an humane body. Hence came Pythagoras's 〈non-Latin alphabet〉, or self-reverence. And Sextius his parly with himself every night, what Vice he had in the day resisted, and Virtue promoted. And the Satyrists complaint touching the neglect of the reflexive faculty, Ʋt nemo in sese tentat descendere, nemo, few or none would descend into themselves. Among Christians the Testimony of Conseience must needs be sacred; their Consciences not lying, as the Pagans, in their blood or natural pollution, but being purified by the precious Blood and Spirit of Christ;

:495p. 405–407

their lamps of Reason not lying as the others in the damp and darkness of the fall, but brought forth and new-lighted at the Scripture, and Sun of Righteousness shining therein as in its orb. Conscience in a Believer is, as St.Bernard hath it, Purum Religionis speculum, a pure glass of Religion: And as another, Major pars clavium, the greatest key in the Church; such an excellent Witness may well speak in this Point. In David it speaks thus, O Lord, I have walked in my integrity, Psal. 26.1. that is, in the exercise of Faith, Love, Obedience, and other Graces, which as so many Pearls make up Sincerity. In Hezekiah it speaks much after the same manner, ⟨p. 406⟩Remember, O Lord, how I have walked before thee in truth, and with a perfect heart, Isa. 38.3. And it is the more to be noted, because Conscience saith so in a way of appeal even to God himself; and by a right [Greek or Hebrew], holds up the truth of its Graces to so pure a Sun. This is such a Testimony as St. Paul joys and glories in, 2 Cor. 1.12. Est quidam modus in Conscientia gloriandi, ut noveris fidem tuam esse sinceram, spem tuam certam, caritatem tuam sine simulation, saith St: Austin; There is a kind of glorying in conscience, when thou knowest thy Faith sound, Hope certain, and Love undissembled. A Man that repents, believes and loves, may by the pulse of Conscience, know that he doth so. True, saith Bellarmine, he may know that he doth them, but not that he doth them sicut oportet, as he ought to do them. Unto which I answer; Conscience according to its Light and Line of Principles can bear Witness to Integrity; natural Conscience to natural Integrity, and renewed Conscience to gracious Integrity. An instance of the former we have in Abimelech, whose Conscience told him, That he meant not to take away another mans Wise, Gen. 20.5. and of the latter in St. Paul, whose Conscience told him, That his Conversation was in simplicity and godly sincerity, 2 Cor. 1.12. Conscience, which Witnesses Integrity, must look beyond the mere matter of Acts into the modus; for therein, Integrity,especially such as is gracious, consists more than in the Acts themselves. Unless ⟨p. 407⟩a man know that he repents, believes, and loves sicut oportet, he cannot know his own Sincerity;

their lamps of Reason not lying as the others in the damp and darkness of the fall, but brought forth and newlighted at the Scripture, and Sun of Righteousness shining therein as in its orb. Conscience in a Believer is, as St.Bernard hath it, Purum Religionis speculum, a pure glass of Religion: And as another, Major pars clavium, the greatest key in the Church; such an excellent Witness may well speak in this Point. In David it speaks thus, O Lord, I have walked in my integrity, Psal. 26.1. that is, in the exercise of Faith, Love, Obedience, and other Graces, which as so many Pearls make up Sincerity. In Hezekiah it speaks much after the same manner, ⟨p. 406⟩Remember, O Lord, how I have walked before thee in truth, and with a perfect heart, Isa. 38.3. And it is the more to be noted, because Conscience saith so in a way of appeal even to God himself; and by a right 〈non-Latin alphabet〉, holds up the truth of its Graces to so pure a Sun. This is such a Testimony as St. Paul joys and glories in, 2 Cor. 1.12. Est quidam modus in Conscientia gloriandi, ut noveris fidem tuam esse sinceram, spem tuam certam, caritatem tuam sine simulatione, saith St: Austin; There is a kind of glorying in conscience, when thou knowest thy Faith sound, Hope certain, and Love undissembled. A Man that repents, believes and loves, may by the pulse of Conscience, know that he doth so. True, saith Bellarmine, he may know that he doth them, but not that he doth them sicut oportet, as he ought to do them. Unto which I answer; Conscience according to its Light and Line of Principles can bear Witness to Integrity; natural Conscience to natural Integrity, and renewed Conscience to gracious Integrity. An instance of the former we have in Abimelech, whose Conscience told him, That he meant not to take away another mans Wise, Gen. 20.5. and of the latter in St. Paul, whose Conscience told him, That his Conversation was in simplicity and godly sincerity, 2 Cor. 1.12. Conscience, which Witnesses Integrity, must look beyond the meer matter of Acts into the modus; for therein, Integrity,especially such as is gracious, consists more than in the Acts themselves. Unless ⟨p. 407⟩a man know that he repents, believes, and loves sicut oportet, he cannot know his own Sincerity;

:496p. 407–408

and if he know his Sincerity, he knows that he repents, believes, and loves aright, A Believer converses much between Scripture and Conscience, fetching his Notions from the one, and his Evidences from the other. In the Word he sees the Characters of Grace, and in the Conscience the state of his Soul. True Repentance mourns over sin as sin, hates it as the greatest evil, and casts it away as an accursed thing, saith the Word; and such is thy Repentance, saith Conscience. True Faith prizes Christ, overcomes the World and works by Love, saith the Word; and such a Faith is thine, saith Conscience. True Love is inflamed from Gods, sweetly acquiesces in him, and obedientially resigns to him, saith the Word; and such a Love is thine, saith Conscience. Interroga cortuum, Ask thy heart, If Love be there, saith St. Austin: Ask again, If Faith and Repentance be there, thou hast an Oracle within, that can tell thee, what thou lovest most, trustest in most, and grievest for most; that can show thee thy Uprightness, witness the Truth of thy Graces, and feast thee with Divine Comforts, such as pass understanding. It was a great Comfort to the Nobleman, when his Servants met him, and told him, Thy Son liveth, John 4.51. But oh! What is it to the Believer when such an one as Conscience comes and saith, Thy Faith liveth, or thy Love burneth towards ⟨p. 408⟩God, or thy Repentance is pure godly sorrow? Then the Oil of Joy is upon every Grace, and the Cup of Consolations runneth over: Conscience becomes a banqueting-house, and Assurance, as Latimer calls it, is the Sweet-meats. We have heard one Witness, but the Supreme, who drops all the Suavities, and dictates all the comfortable words in conscience is the Holy Spirit: The Spirit it self beareth witness with our spirit, that we are the children of God, saith the Apostle, Rom. 8.16. [Greek or Hebrew], not the Gifts or Graces, but the very Spirit it self beareth witness; & that not only out wardly in the Word, but inwardly in and with our spirit; and its Testimony is That we are the children of God: And the import of that Testimony, over and above the title of Sonship, is, That our Faith, which makes us his children, Gal. 3.26, is true; and our Love and other Graces, which manifest us such, are so also. And what a Testimony is this? To call it dubious, or opinionative, or conjectural is blasphemy.

and if he know his Sincerity, he knows that he repents, believes, and loves aright, A Believer converses much between Scripture and Conscience, fetching his Notions from the one, and his Evidences from the other. In the Word he sees the Characters of Grace, and in the Conscience the state of his Soul. True Repentance mourns over sin as sin, hates it as the greatest evil, and casts it away as an accursed thing, saith the Word; and such is thy Repentance, saith Conscience. True Faith prizes Christ, overcomes the World and works by Love, saith the Word; and such a Faith is thine, saith Conscience. True Love is inflamed from Gods, sweetly acquiesces in him, and obedientially resignes to him, saith the Word; and such a Love is thine, saith Conscience. Interroga cortuum, Ask thy heart, If Love be there, saith St. Austin: Ask again, If Faith and Repentance be there, thou hast an Oracle within, that can tell thee, what thou lovest most, trustest in most, and grievest for most; that can shew thee thy Uprightness, witness the Truth of thy Graces, and feast thee with Divine Comforts, such as pass understanding. It was a great Comfort to the Nobleman, when his Servants met him, and told him, Thy Son liveth, John 4.51. But oh! What is it to the Believer when such an one as Conscience comes and saith, Thy Faith liveth, or thy Love burneth towards ⟨p. 408⟩God, or thy Repentance is pure godly forrow? Then the Oyl of Joy is upon every Grace, and the Cup of Consolations runneth over: Conscience becomes a banquetting-house, and Assurance, as Latimer calls it, is the Sweet-meats. We have heard one Witness, but the Supream, who drops all the Suavities, and dictates all the comfortable words in conscience is the Holy Spirit: The Spirit it self beareth witness with our spirit, that we are the children of God, saith the Apostle, Rom. 8.16. 〈non-Latin alphabet〉, not the Gifts or Graces, but the very Spirit it self beareth witness; & that not only out wardly in the Word, but in wardly in and with our spirit; and its Testimony is That we are the children of God: And the import of that Testimony, over and above the title of Sonship, is, That our Faith, which makes us his children, Gal. 3.26, is true; and our Love and other Graces, which manifest us such, are so also. And what a Testimony is this? To call it dubious, or opinionative, or conjectural is blasphemy.

:498p. 409–410

The Spirit applies the Promises to the Heart, that is, one part of the Seal. As the spirit of bondage applies threatenings, and thereby makes a kind of Hell in Conscience, so the Spirit of Adoption applies Promises, and by it makes a kind of Heaven there. The same Spirit, which indited the Promises of Pardon, and put them into Scripture; Seals and in a way of appropriation puts them upon the Heart; as if it should say; This and that Promise is thine; like that in the Prophet, Speak to her heart, that her iniquity is pardoned, Isa. 40.2. Now, when the Promises come so close and pour out their sweetness into the heart, the Believer may not guess only, but know, that true Faith and Repentance are there. God and his Promise speak peace only to Saints, and not a comfortable ⟨p. 410⟩Word to impenitent sinners. I have read of one, who apostatized from his profession, and on his sick-bed began to apply the Promises to himself; but alas! after a little seeming ease, he cried out in despair, That the Plaster would not stick. God only can make it do so; and he makes it do so only to penitent Believers; and they may conclude the Truth of their Graces, when the Gospel and its Promises come to them in the Holy Ghost and in much Assurance, as the Expression is, 1 Thessal. 1.5.

The Spirit applies the Promises to the Heart, that is, one part of the Seal. As the spirit of bondage applies threatnings, and thereby makes a kind of Hell in Conscience, so the Spirit of Adoption applies Promises, and by it makes a kind of Heaven there. The same Spirit, which endited the Promises of Pardon, and put them into Scripture; Seals and in a way of appropropriation puts them upon the Heart; as if it should say; This and that Promise is thine; like that in the Prophet, Speak to her heart, that her iniquity is pardoned, Isa. 40.2. Now, when the Promises come so close and pour out their sweetness into the heart, the Believer may not guess only, but know, that true Faith and Repentance are there. God and his Promise speak peace only to Saints, and not a comfortable ⟨p. 410⟩Word to impenitent sinners. I have read of one, who apostatized from his profession, and on his sick-bed began to apply the Promises to himself; but alas! after a little seeming ease, he cried out in despair, That the Plaister would not stick. God only can make it do so; and he makes it do so only to penitent Believers; and they may conclude the Truth of their Graces, when the Gospel and its Promises come to them in the Holy Ghost and in much Assurance, as the Expression is, 1 Thessal. 1.5.

:499p. 410–411

Again, as another part of he Seal, The Holy Spirit irradiates the Graces in the Heart: The same Spirit which formed them there at first, comes and owns them as its own off-spring, bringing in such a Divine light, and making such an efficacious representation thereof, that the Believers Conscience may, as the Apostle speaketh in another case, Rom. 9.1, Bear witness in the Holy Ghost, and say, This is sound Repentance indeed, and that is Love undissembled, and the other is Faith unfeigned; and so of other Graces in the new Creature. These Graces carry in themselves a kind of heavenly light rendering them visible: But when the Spirit comes, it puts such a gloss and oriency on them, that the Believer may know them to be freely given to him of God, that this and that Grace are so given, and such and such are the sure marks of the truth thereof. Such a Testimony as this, made learned Rivet at his dying hour break forth into these words, ⟨p. 411⟩Expecto, credo, persevero, dimoveri nequeo, Dei Spiritus meo spiritui testatur me esse ex filiis suis; O amorem ineffabilem! I expect, believe, persevere, and cannot be moved, Gods Spirit witnesseth to mine, That I am one of his Children; Oh ineffable Love! This anointing is truth and no lye, as St. John tells us, 1 Joh. 2.27. It manifests its testimony and it self together. The Believer cannot doubt who the Witness is, or what he speaketh; both are plain and satisfactory. Our Saviour Christ, speaking of the Spirit of Truth, tells his Disciples, Ye know him, for he dwelleth with you, Joh. 14.17. If the Spirit do but pass by and drop in an holy motion into the heart, he may be known in it; much more when he dwells and witnesses there.¹ The eloquent Culverwell compares him to the Sun; The Sun (saith he) by its glorious Beams does Paraphrase and Comment upon its own glittering Essence; and the Spirit Displays himself to the Soul, and gives a full Manifestation of his Presence: And a man may sooner take a Glow-worm for the Sun, than an experienced Christian can take a false Delusion for the Light of the Spirit.

Again, as another part of he Seal, The Holy Spirit irradiates the Graces in the Heart: The same Spirit which formed them there at first, comes and owns them as its own off-spring, bringing in such a Divine light, and making such an efficacious representation thereof, that the Believers Conscience may, as the Apostle speaketh in another case, Rom. 9.1, Bear witness in the Holy Ghost, and say, This is sound Repentance indeed, and that is Love undissembled, and the other is Faith unfeigned; and so of other Graces in the new Creature. These Graces carry in themselves a kind of heavenly light rendring them visible: But when the Spirit comes, it puts such a gloss and oriency on them, that the Believer may know them to be freely given to him of God, that this and that Grace are so given, and such and such are the sure marks of the truth thereof. Such a Testimony as this, made learned Rivet at his dying hour break forth into these words, ⟨p. 411⟩Expecto, credo, persevero, dimoveri nequeo, Dei Spiritus meo spiritui testatur me esse ex filiis suis; O amorem ineffabilem! I expect, believe, persevere, and cannot be moved, Gods Spirit witnesseth to mine, That I am one of his Children; Oh ineffable Love! This anointing is truth and no lye, as St. John tells us, 1 Joh. 2.27. It manifests its testimony and it self together. The Believer cannot doubt who the Witness is, or what he speaketh; both are plain and satisfactory. Our Saviour Christ, speaking of the Spirit of Truth, tells his Disciples, Ye know him, for he dwelleth with you, Joh. 14.17. If the Spirit do but pass by and drop in an holy motion into the heart, he may be known in it; much more when he dwells and witnesses there.¹ The eloquent Culverwell compares him to the Sun; The Sun (saith he) by its glorious Beams does Paraphrase and Comment upon its own glittering Essence; and the Spirit Displays himself to the Soul, and gives a full Manifestation of his Presence: And a man may sooner take a Glow-worm for the Sun, than an experienced Christian can take a false Delusion for the Light of the Spirit.

1Cull. White-stone.Cul. White-stone.

:501p. 411–413

It remains to treat of the second thing, ⟨p. 412⟩that is, That he may be assured of his perseverance in Grace, and so of his Salvation. He knows, That his Graces are true, and withal, That they are [Greek or Hebrew], things having or containing Salvation. Heaven buds, and Eternal Life begins in them, He that believeth hath everlasting life, Joh. 5.24. He hath it in the first-fruits and irrevocable earnest of it. The Seed of God in him, will grow up into Immortality; the Well of living Water will spring up into everlasting Life. Only it may be alleged, That these Graces may be lost: Unto which I answer, Abstractively & in their mere creature-essence they may; but in their dependence they cannot. Their Standing, if on mans Will only, might fail; but their Foundation on the Covenant of Grace cannot. The Believer may not only see his own Graces, but beyond them, that Eternal Election which is the great Fountain thereof. Reflecting on the true Graces in his heart, he may say, Here is the Faith of Gods Elect, and, Here is the Love and Patience of Gods Elect. Spiritual Blessings are given according to Election, Eph. 1.3.4; and I have those Blessings in me. Effectual Vocation hangs on Predestination, as the highest Link in the Chain of Grace, Rom. 8.30; and I am so called. This made St. Bernard, ¹speaking of effectual Vocation, say, Ad ortum solis justitiae Sacramentum absconditum à seculis de praedestinatis beatificandis emergere quodammodo incipit ex abysso aeternitatis; When the Sun of Righteousness ⟨p. 413⟩rises upon the Heart in an effectual Call, the secret mystery of Predestination hid from Ages, breaks forth out of the abyss of Eternity. Here the Great Counsel of Eternal Love, which lay in Gods Bosom, shows forth it self to the Believer through the Lattice of his Graces. Hence he may conclude on good grounds, That his Graces shall never fail, so long as the Foundation of God standeth sure in Election. Continual supplies of Grace from the Fountain will keep his Lamp from going out. Its observable, that when God expresses his fresh Mercies to his People, he doth it thus; I will yet choose Israel, Isa. 14.1. Election is from all Eternity, but it buds and blossoms in time in fresh supplies of Grace; as if he chose them again: When the Saints are droo•••, and as it were dying away; Election will give another visit, and make them live a second time.

It remains to treat of the second thing, ⟨p. 412⟩that is, That he may be assured of his perseverance in Grace, and so of his Salvation. He knows, That his Graces are true, and withal, That they are 〈non-Latin alphabet〉, things having or containing Salvation. Heaven buds, and Eternal Life begins in them, He that believeth hath everlasting life, Joh. 5.24. He hath it in the first-fruits and irrevocable earnest of it. The Seed of God in him, will grow up into Immortality; the Well of living Water will spring up into everlasting Life. Only it may be alledged, That these Graces may be lost: Unto which I answer, Abstractively & in their meer creature-essence they may; but in their dependance they cannot. Their Standing, if on mans Will only, might fail; but their Foundation on the Covenant of Grace cannot. The Believer may not only see his own Graces, but beyond them, that Eternal Election which is the great Fountain thereof. Reflecting on the true Graces in his heart, he may say, Here is the Faith of Gods Elect, and, Here is the Love and Patience of Gods Elect. Spiritual Blessings are given according to Election, Eph. 1.3.4; and I have those Blessings in me. Effectual Vocation hangs on Predestination, as the highest Link in the Chain of Grace, Rom. 8.30; and I am so called. This made St. Bernard, ¹speaking of effectual Vocation, say, Ad ortum solis justitiae Sacramentum absconditum à seculis de praedestinatis beatificandis emergere quodammodo incipit ex abysso aeternitatis; When the Sun of Righteousness ⟨p. 413⟩rises upon the Heart in an effectual Call, the secret mystery of Praedestination hid from Ages, breaks forth out of the abysse of Eternity. Here the Great Counsel of Eternal Love, which lay in Gods Bosom, shews forth it self to the Believer through the Lattice of his Graces. Hence he may conclude on good grounds, That his Graces shall never fail, so long as the Foundation of God standeth sure in Election. Continual supplies of Grace from the Fountain will keep his Lamp from going out. Its observable, that when God expresses his fresh Mercies to his People, he doth it thus; I will yet chuse Israel, Isa. 14.1. Election is from all Eternity, but it buds and blossoms in time in fresh supplies of Grace; as if he chose them again: When the Saints are droo, and as it were dying away; Election will give another visit, and make them live a second time.

1Epst. 10.7.

:503p. 413–415

Again, The Believer looks not to his Graces only, but to the indwelling Spirit. Faith, and Love, and Obedience cannot fail in his Heart, whilst the Spirit of Grace is there; and there it will always be, because it is an abiding Unction, perpetually cheering every grace, and a well of water springing up into everlasting life, Continua ⟨p. 414⟩irrigatio coelestem in illis aeternitatem fovet, saith a judicious Divine on the place, a continual irrigation cherishes an heavenly eternity in them. Upon this account the Spirit is called the earnest of our Inheritance, not for a time, but until the redemption of the Church be completed, Eph. 1.14; that is, till the whole Sum be paid in Glory. The Earnest going along with the Believer to Heaven, his Graces cannot possibly fail by the way. Our Saviour told his Disciples, and in them all Believers, That the Spirit should abide with them for ever, Joh. 14.16. And two things will make it good to them, I mean, their Union with him, and his Intercession for them. Their Union with him will do it, they being mystical parts and pieces of him; the Holy Fourth will enliven them and their Graces; Because I live, ye shall live also, saith our Saviour, Joh. 14.19. The Members cannot dye, as long as there is life in the Head. But may not the Union cease? No, by no means; God himself hath established it; thus the Apostle, Now he which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given us the earnest of the Spirit in our hearts, 2 Cor. 1.21, 22. Believers are established in Christ, and to assure them of it the holy Spirit is an Unction, a Seal and an Earnest in their Hearts. This establishment of Believers seems to me exemplified in Christs Humane Nature, that once assumed into the Word by an Hypostatical Union was never separated from it, & those ⟨p. 415⟩once taken into Christ by a Mystical Union are never parted from him; the Apostle hints both to us, The God of Peace who brought again from the dead the Lord Jesus, make you perfect, Heb. 13.20, 21. That God who would lose nothing of Christs Humane Nature; no, not in the grave, will perfect Believers as Mystical parts of him, never suffering their Graces to see corruption in an utter decay, nor leaving their Souls in the hell of final Apostasy. Besides, Christs Intercession ratifies it; he in his solemn Prayer.

Again, The Believer looks not to his Graces only, but to the indwelling Spirit. Faith, and Love, and Obedience cannot fail in his Heart, whilst the Spirit of Grace is there; and there it will always be, because it is an abiding Ʋnction, perpetually chearing every grace, and a well of water springing up into everlasting life, Continua ⟨p. 414⟩irrigatio coelestem in illis aeternitatem fovet, saith a judicious Divine on the place, a continual irrigation cherishes an heavenly eternity in them. Upon this account the Spirit is called the earnest of our Inheritance, not for a time, but until the redemption of the Church be compleated, Eph. 1.14; that is, till the whole Sum be paid in Glory. The Earnest going along with the Believer to Heaven, his Graces cannot possibly fail by the way. Our Saviour told his Disciples, and in them all Believers, That the Spirit should abide with them for ever, Joh. 14.16. And two things will make it good to them, I mean, their Union with him, and his Intercession for them. Their Union with him will do it, they being mystical parts and pieces of him; the Holy Fourt will enliven them and their Graces; Because I live, ye shall live also, saith our Saviour, Joh. 14.19. The Members cannot dye, as long as there is life in the Head. But may not the Union cease? No, by no means; God himself hath established it; thus the Apostle, Now he which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given us the earnest of the Spirit in our hearts, 2 Cor. 1.21, 22. Believers are established in Christ, and to assure them of it the holy Spirit is an Unction, a Seal and an Earnest in their Hearts. This establishment of Believers seems to me exemplified in Christs Humane Nature, that once assumed into the Word by an Hypostatical Ʋnion was never separated from it, & those ⟨p. 415⟩once taken into Christ by a Mystical Ʋnion are never parted from him; the Apostle hints both to us, The God of Peace who brought again from the dead the Lord Jesus, make you perfect, Heb. 13.20, 21. That God who would lose nothing of Christs Humane Nature; no, not in the grave, will perfect Believers as Mystical parts of him, never suffering their Graces to see corruption in an utter decay, nor leaving their Souls in the hell of final Apostacy. Besides, Christs Intercession ratifies it; he in his solemn Prayer.

:504p. 415–416

on Earth, which as Arminius himself grants was the Canon and Pattern of his Intercession in Heaven, prays to his Father for all Believers, That they may be kept from evil, Joh. 17.15. If they are not kept, Christs Intercession ceases or becomes powerless: Neither of which can be; Cease it cannot, because be ever lives to make Intercession; Become powerless it cannot, because he is a Priest after the power of an endless life; what he intercedes for shall be done. I will pray the Father, saith our Saviour, and what follows? The Comforter shall come and abide with you for ever, Joh. 14.16. As long as Christ pleads at the right hand of Power it must be so. This made St. Paul break out into that gallant Triumph, [Greek or Hebrew], I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature; No, not our own Wills unless more than Creatures. shall be able to separate us from the love of God in Christ, Rom. 8.38, ⟨p. 416⟩39. from Gods Love to us, or ours to him. [Greek or Hebrew], we over-overcome all things in our way to Heaven; our Graces cannot fail below, as long as Christ is pleading above on our behalf. Moreover, the Believer looks not only to his Graces, but to the Promises, in which God is pleased to bind himself, that they shall be kept alive to the end. St. Paul praying for the Thessalonians, That their whole spirit and soul and body might be preserved blameless unto the coming of Christ; immediately adds a sweet Promise, Faithful is he that calleth you, who also will do it, 1 Thes. 5.23, 24. Believers and their Graces are taken into Gods own hand; And where can they be safer? But may they not be plucked from thence? No, None shall pluck them out of mine or my Fathers hand, saith our Saviour, Joh. 10.28, 29. But may they not of themselves fall out of it? No, though they fall out, yet they shall not be utterly cast down, for the Lord upholdeth them with his hand, Psal. 37.24. But will he always do so? Yes, He will confirm them unto the end, 1 Cor. 1.8. And how will he do it? He will put his fear in their hearts, that they shall not depart from him, Jer. 32.40. He will put his Spirit into them, and cause them to walk in his statutes, Ezek. 36.27. And what though their Fear and other Graces be defective, and want filling up;

on Earth, which as Arminius himself grants was the Canon and Pattern of his Intercession in Heaven, prays to his Father for all Believers, That they may be kept from evil, Joh. 17.15. If they are not kept, Christs Intercession ceases or becomes powerless: Neither of which can be; Cease it cannot, because be ever lives to make Intercession; Become powerless it cannot, because he is a Priest after the power of an endless life; what he interceeds for shall be done. I will pray the Father, saith our Saviour, and what follows? The Comforter shall come and abide with you for ever, Joh. 14.16. As long as Christ pleads at the right hand of Power it must be so. This made St. Paul break out into that gallant Triumph, 〈non-Latin alphabet〉, I am perswaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature; No, not our own Wills unless more than Creatures. shall be able to separate us from the love of God in Christ, Rom. 8.38, ⟨p. 416⟩39. from Gods Love to us, or ours to him. 〈non-Latin alphabet〉, we over-overcome all things in our way to Heaven; our Graces cannot fail below, as long as Christ is pleading above on our behalf. Moreover, the Believer looks not only to his Graces, but to the Promises, in which God is pleased to bind himself, that they shall be kept alive to the end. St. Paul praying for the Thessalonians, That their whole spirit and soul and body might be perserved blameless unto the coming of Christ; immediately adds a sweet Promise, Faithful is he that calleth you, who also will do it, 1 Thes. 5.23, 24. Believers and their Graces are taken into Gods own hand; And where can they be safer? But may they not be plucked from thence? No, None shall pluck them out of mine or my Fathers hand, saith our Saviour, Joh. 10.28, 29. But may they not of themselves fall out of it? No, though they fall out, yet they shall not be utterly cast down, for the Lord upholdeth them with his hand, Psal. 37.24. But will he always do so? Yes, He will confirm them unto the end,

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36