Treatise of Miscellaneous Questions, Chapter 21

Treatise of Miscellaneous Questions · Chapter 21

p. 246CHAP. XXI.

Of an assurance of an interest in Christ, by the marks and fruits of sanctification, and namely by love to the Brethren. Also how this agreeth with, or differeth from assurance by the Testimony of the Spirit? and whether there can bee any well grounded assurance without marks of grace.

TIs a right, a safe, a sure way to seek after, and to enjoy assurance of our interest in Christ, and in the Covenant of grace, by the marks and fruits of Sanctification. Which (before I come to the proof of it) that it may not be mistaken, but understood aright, take these three cautions; first, our best marks can contribute nothing to our justification, but onelyonly to our consolation, cannot availe to peace with God, but to peace with our selves; gracious marks can prove our justification and peace with God, but cannot be instrumentall towards it, that is proper to faith. Faith cannot lodge in the soule alone, and without other graces, yet faith alone justifies before God. Secondly, beware that marks of grace doe not lead us from Christ, or make us looke upon our selves, as any thing at all out of Christ. Thou bearest not the root; but the root beares thee. Christ is made unto us of God, sanctification as well as righteousnesse. Thy very inherent grace and sanctification is in Christ, as light in the sunne, as water in the fountaine, as sap in the roote, as money in the treasure. 'Tis thine onelyonly by irradiation, effluence, diffusion, and debursement from Jesus Christ. 'Tis Christs by propriety, thine onelyonly by participation. 'Tis thy Union with Christ, which conveighs the habits of grace to thy soule. 'Tis thy communion with Christ, which stirs up, actuateth, and putteth forth those habits into holy dueties p. 247and operations. 'Tis no acceptable duetie, no good fruit, which flowes not from the inward acting and exerciseing of grace in the soule. 'Tis no right acting of grace in the soule, which floweth not from habituall grace, and a new nature. 'Tis no new nature which floweth not from Christ. Thirdly, all thy markes will leave thee in the darke, if the spirit of grace do not open thine eyes, that thou mayest know the things which are freely given thee of God. Hagar could not see the well, though she was beside it, till her eyes were opened. Markes of grace are uselesse, undiscernable, and unsatisfactory, to the deserted and overclouded soule. These cautions being in our eye, that we may not separat our markes, either from the free grace of God, or from Christ, or from the spirit: I proceed to the proof of that point, which I propounded in the beginning.

First, It may bee aboundantly proved from these Texts, Psal: 17. 3. and 119. 6. 2 Cor: 1. 12. 1 John 1. 6, 7. and 2. 3. and 3. 9, 10, 14.

Secondly, our passing from the state of nature and wrath, into the state of grace, and to bee in Christ, is compared in Scripture to such things as are most decernable, and perceptible by their proper markes. 'Tis called a passing from deathIsi. d. Hispal. de differ. spirit. diff. 32. Dilectio in Deum origo est dilectionis in proximum; & dilectio in proximū, cognitio est dilectionis in deum. to life, from darknesse to light, from being farre off, to be near, &c. all which things are known by manifest and certaine evidences. The spirit of grace is compared to fire, water, winde, which are known by sensible signes. Conversion is a returning of one who had turned away, and is not returning discernable by certaine tokens? The new creature is a good tree, and is not a good tree known by good fruits, Matth. 7. 17, 18.

Thirdly, both in Philosophy and Divinity; yea, in common sense 'tis allowed to reason from the effects to the causes, here is burning, therefore here is fire; here is the blossoming p. 248of trees and flowers, therefore it is spring, and the Sunne is turning again in his course; here is perfect day light▪ therefore the Sunne is risen; here is good fruit growing, therefore here is a good tree. 'Tis a consequence no lesse sure and infallible, here is unfeigned love to the brethen, therefore here is regeneration; here are spirituall motions, affections, desires, acts and operations, therefore here is spirituall life.

Fourthly, the markes of grace have so much evidence in them, as formeth in others of the Saints and servants of God, a well grounded judgement; yea, perswasion of charity, that those in whom they behold these markes, are in the state of grace and regeneration. If they could see into the hearts of others, to bee sure of the sincerity and soundnesse of their graces, they could have a judgement of certainty concerning them. But this they cannot, for who knowes the things of a man, save the spirit of a man which is in him. Sure a Saint may know more of himselfe then another Saint can know of him, for hee is conscious to the sincerity of his owne heart in in those things, whereof another Saint sees but the outside. And unlesse one will say, that a Saint can know no more of himself by marks, then another Saint can know of him by the same markes, it must needs be yeelded that, a Saint may certainly and assuredly know himselfe by the marks of grace which are in him.

Fifthly, without a tryall by markes, wee cannot distinguish between a well grounded and an ill grounded assurance, between a true and a false peace, between the consolation of the Spirit of God, and a delusion. How many times doth a soule take Sathan for Samuell; and how shall the soul in such a case be undeceived without a tryall by markes? But it may bee objected that this remedy may prove, and doth often prove no remedy; for may not Sathan deceive the soule in the way of markes, as well as without it? Can hee not deceive the p. 249soule syllogistically by false reasonings, as well as positively by false suggestions? I answer, no doubt he can, and often doth, yet the mistaking of marks may be rectified in the Children of God: Wisdome is justified of her children; but the rejecting and slighting of all markes cannot bee rectified, but is a certain and unavoidable snare to the soule. If marks of grace become snares to the Reprobate, that proves nothing against the use of markes. The word of God is a snare and a gin to the Reprobate, that they may goe and fall backward, and bee broken and snared and taken: yet the word is in it self the power of God to salvation. So, the way of markes is a sure and safe way in it selfe, and to every well informed conscience: When any conscience through errour or presumption mistakes the marke, that is the fault of the person, not of the way of markes, and the personall errour may be helped by personall light and Information, if the partie wil receave it. Whereas to make no tryall by markes, and to trust an inward testimony, under the notion of the holy Ghosts testimony, when it is without the least evidence of any true gracious marke, this way (of its own nature, and intrinsecally, or in it self is) a deluding and insnaring of the conscience.

But it may be asked, and 'tis a question worthie to beeQuest. looked into, (though I must confesse I have not read it, nor heard it handled before) how doth this assurance by marks agree with, or differ from assurance by the testimony of the holy Ghost? May the soule have assurance either way, or must there be a concurrence of both (for I suppose they are not one and the same thing) to make up the assurance?

For answere whereunto, I shall first of all distinguish a twofoldAnsw. certainty, even in reference to the minde of man, or in his conscience, (for I speak not heare de …ertitudine entis, but mentis) the one may be called foreign, when the conscience is in tuto, may be secure; needeth not feare and be troubled. The p. 250Graecians have used the word foreign, when they were speakingH. Steph. in thes. ling. Gr. tom. 3. pag. 1173. of giving security and assurance by safe conducts, or by pledges, or by sureties, or the like. The other is foreign, a full perswasion, when the soule doth not onelyonly stirre a right and safe course, and needeth not feare danger, but saile, before the winde, and with all it's sailes full. So there is answerably a double uncertainty, the one may be called foreign, when a man is in himselfe perplexed and difficulted, and not without cause, having no grounds of assurance; when a man doth doubt and hesitate concerning a conclusion, because hee hath no reasons or arguments to prove it, when a man is in a wildernesse where he can have no way, or shut up where hee can have no safe escaping. The other is foreign, which is a doubting that ariseth not from want of arguments, or from the inextricable difficultie of the grounds, but from a disease of the minde, which makes it suspend or retaine it's assent, even when it hath sufficient grounds upon which it may be assured. Now 'tis the evidence of signes or markes of grace, which giveth that first kinde of certainty, and removeth that first kinde of uncertainty: But 'tis the testimony of the Spirit of the Lord, which giveth the second kinde of certainty, and removeth the second kinde of uncertainty. Take a simile two or three for illustration. The Scripture is known to bee indeed the word of God, by the beames of divine auctority which it hath in it selfe, and by certaine distinguishing Characters, which doe infallibly prove it to be the word of God, such as the heavenlynesse of the matter; the Majesty of the style, the irresistible power over the conscience; the generall scope, to a base man, and to exalt God, nothing driven at but Gods glory and mans salvation; The extraordinary holinesse of the Penmen of the holy Ghost, without any respect to particular interests of their owne, or of others of their nearest relations, (which is manifest by their writings) the supernaturall mysteries p. 251revealed therein, which could never have entered inthe reason of men, the marvailous consent of all parts and passages (though written by diverse and severall Penmen) even where there is some appearance of difference; the fulfilling of prophesies, the miracles wrought by Christ, by the Prophets and Apostles; the conservation of the Scripture against the malice of Sathan, and fury of persecuters. These and the like are characters and markes, which evidence the Scriptures to be the word of God; yet all these cannot beget in the soule a full perswasion of faith, that the Scriptures are the word; thisMr. I. Goodwi…l in his Haglomastix. perswasion is from the holy Ghost in our hearts. And it hath been the common resolution of so…nd Protestant writers (though now called in question by the Scepticks of this age) that these arguments and infallible characters in the Scripture it selfe, which most certainly prove it to be the word of God, cannot produce a certainty of perswasion in our hearts, but this is done by the Spirit of God within us, according to these Scriptures, 1 Cor: 2. 10, 11, 14, 15. 1 Thes: 1. 5. 1 Iohn 2. 27. and 5. 6, 7, 8, 10. Ioh: 6. 45.

In like manner, a Scholler or a young disputant may argue and dispute (be it in Philosophie or Divinity) upon very right and sure principles, yet perdventure, not without great feare and doubting in his own thoughts, till he be put out of that feare, by the approbation and testimony of his learned Master who presideth in the dispute. The evidence of good markes while it is opened unto us, may make our hearts to burne within us, as those Disciples said, which were going to Emmaus, but yet our eyes are held (as it was with them) that wee doe not know Christ in us, or talking with us, untill our eyes be opened by the Spirit. No doubt they had much light breaking in upon their understandings, while Christ expounded unto them the Scriptures by the way, and this light was with life and heat in their hearts: But after they knew Christ in p. 252breaking of bread, then, and not till then, came the fulnesse of perswasion, and then they could say, The Lord is risen indeed. Luke 24. 15, 16, 30, 31, 32, 34. Our inward evidence of graces or use of signes may bring the Children to the birth (I mean in point of assurance) but 'tis the evidence of the Spirit of God, which giveth strength to come forth. Without this evidence of the Spirit of God, the soule doth but grope after a full assurance, as it were in the dark; but when the holy Ghost commeth to do the office of a Comforter, then there is light and liberty.

Our assurance of justification, adoption, grace and salvation, is virtually in a syllogisticall way: Whoever beleeves on the Sonne of God, shall not perish, but have life everlasting. But I beleeve on the Sonne of God. Therefore, &c. Whoever judge themselves shall not be judged of the Lord. But I judge my self. Therefore, &c. Whoever loveth the Brethren, hath passed from death to life. But I love the Brethren. Therefore, &c. In these or the like proofes, 'tis the Spirit of grace which gives us the right understanding, and firme beliefe of the proposition. As for the assumption which hath in it the evidence of graces, 'tis made good by a twofold testimony, the testimony of our consciences, 2 Cor: 1. 12. 1 Iohn. 3 19. 20, 21. and the testimonie of the Spirit it selfe, bearing witnesse together with our consciences. And although both propositions be made good, yet we are so slow of heart to beleeve, that we cannot without the speciall help of the Comforter the holy Ghost, freely, boldly, joyfully, and with a firme perswasion, inferre the conclusion as a most certain truth. So that in the businesse of assurance and full perswasion, the evidence of graces, and the testimony of the Spirit are two concurrent couses or helps, both of them necessary without the evidence of graces, 'tis not a safe nor a well grounded assurance, without the testimony of the Spirit, tis not a plerophory p. 253or full assurance. There were two evidences of purchase in use among the Jewes, one sealed, another open, Ier: 32. 11. Which custome Hierome saith, was continued till his time. The evidence of the Spirit is like that which was sealed; the evidence of markes, like that which was open. Therefore let no man divide the things which God hath joyned together. See them joyned in three Texts of Scripture, Rom: 8. 16. neither our spirit alone, nor the spirit of the Lord alone beareth witnesse that we are the Children of God; but both these together beare witnesse of this thing. The spirit it self beareth witnesse with our spirit, 1 Cor: 2. 10. 12. we read, that the spirit revealeth unto us, and makes us to know the things which are fre…ly given to us of God. But withall vers: 13. there is a comparing spirituall things with spirituall, and so among other things compared together, there is a comparing of spirituall markes, with a spirituall state, of spirituall fruit, with a spirituall tree, &c. 1 Iohn 5. 6. the spirits witnessing, is joyned with the witnessing of the water and blood, that is with the evidence of grace, the evidence of justification, and a pacified conscience sprinkled with the blood of Christ: and purged from the guilt of sinne, also the evidence of sanctification and a pure conscience, purged from the inherent filth and staine of corruption; the former of these is the testimony of the blood; the latter is the testimony of the water, and both these not enough (as to the point of assurance) without the testimony of the spirit, nor it enough without them.

In the next place let us take a tryall of this way of assurance, so far as concerneth the evidence of graces, so much opposed by the Antinomians. Let us take that notable evidence, 1 Iohn 3. 14. And now heare the Antinomian Objections against this assurance, from the evidence of love to the Brethren.

'Tis objected, that a soule must be exceedingly puzled with p. 254this marke of love to the brethren, before it can clear the caseDr. Crispes Sermons, the 23. volum, Serm: 15. that it belongs to Christ, for if you will try your selfe by this marke, you must know first what it is to love the brethren, secondly, that they are the brethren whom you love. The nature of love is described, 1 Cor: 13. 4, 5, 6, 7. Charity, (or love) suffereth long, and is kinde: Charity envieth not▪ Charity vaunteth not it selfe: is not puffed up, doeth not behave it selfe unseemly, seeketh not her own, is not easily provoked, thinketh no evill, rejoyceth not in iniquity, but rejoyceth in the truth: beareth all things, beleeveth all things, hopeth all things, endureth all things. Come now, and bring your hearts to these particulars in your examination.. Is there no envying in mee at all towards the Brethren? Is there no thinking evill of any of the Brethren? Is there no seeking my selfe, or my owne good in my love to them? Is there a bearing all things for their sakes? Is there no being puffed up, or vaunting above the brethren? Is there no thinking better of my selfe, then of them?—So that a soul must attaine to a mighty high measure of sanctification and victory over a mans self, before it can reach to this to say, I love the Brethren. But suppose you finde all this love in your selves, doe you know they are the brethren you love; you know the brother-hood consi…s in being united unto Christ, that is an invisible thing, none can know it but God onelyonly; no man can say, such a one is a brother. And if you say, though I am not certaine that he is a Brother, yet I love him under the notion of a brother: to this it is replyed: Take all the Sects in the world, they will love their owne Sects as Brethren: And after a description of the Antinomians, 'tis added, These are the Brethren; do you love these men? Oh, there are many that goe by signes and markes, that cannot endure the Brethren, they goe with them under the name of Libertines. I have now the objection before me, as full and strong as one of the best gifted Antinomians of this age could make it. For answer whereunto I will demonstrate these three things. 1. That this objection p. 255destroyes as much and more, their own exposition of this Text in 1 Ioh. 3. 14 That the Antinomian way of removing scruples and doubts of conscience, and setling a soule in peace and assurance, is a most inextricable Labyrinth, and layeth knots faster upon the conscience, in stead of loosing them. 3. That this way of assurance by the marke of love to the brethren, is a sure and safe way, and hath no such inextricablenesse in it, as is here objected.

First I say, their objection militateth as strongly, yea much more strongly against their own interpretation of my Text: For the same Antinomian in that same Sermon, and others of that way understand the scope of this Text to be for comforting the brethren against the difesteem the world had of them; the world hates them, vers: 13. But we know (saith he) that we are translated from death to life, because we love the …rethren; that is, whatever the world judgeth of us, we perceive and know one another by this mark, that we love the Brethren. In short, they say, this seemes rather to be a marke how my brother may know me, then that by which I should know my self. Which interpretation, how ill grounded it is, and how inconsistent with vers. 18, 19, 20, 21. who seeth not? Only I now observe that they cast down what themselves build: For if I cannot know my self by the inside of love, much lesse can my brother know me by the out side of love: and if I cannot have any solid or safe comfort from this, that I love the Brethren; how much lesse can this comfort me that others judge me to be a lover of the brethren? And how do I know them to be the brethren who judge so of me? For (by their rule) no man can say such a one is a brother, so that they do but tye themselves with their own knots, and must therefore either quite their sense of the Text and take ours, or else hold that this text hath no comfort at all in it, which yet is most full of comfort, and sweet as the honey and the honey combe.

p. 256But secondly will you see these men falling yet more foully in the ditch they have digged for others? While they object so much against a believers examining or assuring his conscience by fruits of sanctification, sincerity of heart, hatred of sin, respect to all the commandements, love to the Brethren; while they tell us that none of these can be sure evidences to the soule, and while they pretend to shew other soule satisfying evidences, which can resolve, quiet, comfort, and assure the conscience, they do but more and more leadIohn Eaton his honey combe of free▪ justification. cap. 9. the soule into a labyrinth, and make the spirits of men to wander from mountain to hill, and to forget their resting place. I might here take notice of the six remedies against doubting, which one of them offereth, as an antidote and preservative against all objections whatsoever, yet all the six put together cannot resolve nor clear the conscience in the point of a personall or particular interest in Christ; I heare much (will the perplexed soule say) of the nature of faith, of free justification, of the things sealed in Baptisme, &c. But oh I cannot see that I have any interest for my part in these things. Not to insist upon these six remedies, which are indeed most insufficient as to this point, my present work shall be, to speak unto those personall and particular evidences of an interest in Christ, which are held foorth by their chief writers. Do but observe their way, and you shall see that either they fall in at last into our way of gracious marks and qualifications, or otherwise leave the Conscience much more perplexed andDr. Crisp. in the 2. volume of his Sermons. Ser. 16. unsatisfied, then they found it. They tell us of two evidences, a revealing evidence, and a receiving evidence: that by the spirits testimony, this by faith. The revealing evidence of interest in the priviledges of Christ, which will put an end to all objections, is the voice of the Spirit of God to a mans own spirit. This is the great evidence indeed and the evidence which at last doth determine the question, and put an end to all objections. Well: But doth the p. 257Spirit of God give testimony to the soule, any otherwise thenIbid. pag 483. 48… according to the word of God? No, saith the same writer, by no means, for it is most certainly true, (saith he) that every voice in man speaking peace, being contrary to the word of grace, that voice is not the voice of the spirit of the Lord,—it is the voice of the spirit of delusion. Immediatly he moves this doubt, But how shall I know that this voice, though it be according to the word of grace, is indeed the voice of the spirit of the Lord, and be satisfied that it is so. He might have moved this doubt, which is greater, how shall I know that this voice or this testimony doth indeed speak according to the word, or whether it speak contrary to the word, & so be the voice of the spirit of delusion. Peradventure he had found it difficult, and even impossible to answer this doubt, without making use of and having recourse unto the way of signes or marks, such as the word holds foorth: And this agreeth to that twofold joint witnessing, Rom: 8. 16. the spirit of God is not simply foreign, a witnesse, but foreign, qui simul testimonium dicit, he bears witness not only to, but with our spirit, that is, with our conscience, So that if the witnesse of our Conscience be blank and can testifie nothing of sincerity, hatred of sin, love to the Brethren, or the like, then the spirit of God witnesseth no peace nor comfort to that soul, and the voice which speaketh peace to a person who hath no gracious mark or qualification in him, doth not speak according to the word, but contrary to the word, and is therefore a spirit of Delusion. I shall not contend about the precedence or order between these two Testimonies in the soul, so that we hold them together, and do not separat them in our assuring or comforting of our hearts before God. And here I must take notice of another Passage, where he whose principles I now examine saith, I do not determine peremptorily, that a man cannot by way of evidence Ibid. Se…. 17. pag. 497.receive any comfort from his sanctification, which he thus cleareth. p. 258The spirit of the Lord must first reveal the gracious minde of the Lord to our spirits, and give to us Faith to receive that Testimony of the Spirit, and to sit down as satisfied with his Testimony before ever any work of Sanctification can possibly give any evidence; But when the Testimony of the Spirit of the Lord is received by Faith, and the soule sits down satisfied with that Testimony of the Lord, then also all the gifts of Gods Spirit do bear witnesse together with the Spirit of the Lord, and the Faith of a Believer. Surely such a Testimony or voice in the soul, as the soul sits down satisfied with before ever any work of sanctification can possibly give any evidence, is not an evidence according to the word, but contrary to the word, and therefore not the revealing evidence of the spirit of God, so that in this I must needs dissent from him, for he casts the soule upon a most dangerous precipice, neither is the danger helped, but rather increased by that posteriour evidence, or after comfort of sanctification, which he speaks of, for the soule being before set down satisfied with the Testimony of the spirit of the Lord, and Faith receiving that Testimony (so he supposeth) it cannot now examin whether its sanctification be sound or not sound, whether its graces be common or speciall, seeming or real: It implyes a contradiction if I say that I am assured by the evidence of the spirit of God, and by the evidence of Faith that I am in Christ, and in Covenant with God, and that notwithstanding I sit down satisfied with this assurance, yet I am not sure of the soundnesse of my Sanctification. Therefore to put the soule upon a looking after the evidence of graces, and the comfort of sanctification, when the soule is before hand fully assured and satisfied against all objections and doubtings, is not onelyonly to lay no weight at all upon these marks of Sanctification, in the point of resolving or clearing the Conscience, but it is much worse then so, it is a confirming or strengthning of the Soule in such a Testimony or p. 259assurance, as it hath setled upon contrary to the Scripture. And here is a great difference between these Antinomian principles and ours: We hold the assurance or evidence of marks to be privative, they yeeld no more but that it is at most cumulative to the evidence of the Spirit of God and of Faith. For my part I dare not think otherwise, but that person is deluded who thinks himlseffully assured of his interest in Christ by the voice of the Spirit of the Lord, and by the evidence of Faith, when in the mean time his Conscience cannot beare him witnesse of the least mark of true grace or Sanctification in him. And I must needs hold that whatsoever voice in man speaking peace to him, is antecedaneus unto, and separated or disjoyned from all or any evidence of the marks of true (although very imperfect) Sanctification, is not the voice of the Spirit of the Lord, neither speaketh according, but contrary to the written Word of God.

I heartily yeeld that the Spirit of the Lord is a Spirit of Revelation, and it is by the Spirit of God, that we know the things which are freely given us of God, so that without the Comforter, the Holy Ghost himself bearing witnesse with our Spirit, all our marks cannot give us a plerophory or comfortable assurance. But this I say, that which we have seen described by the Antinomians as the Testimony of the Spirit of the Lord is a very unsafe and unsure evidence, and speaks beside, yea contrary to the written Word. The Word speaks no peace to the wicked, to the ungodly, to hypocrits, to morall Christians, to the presumptuous, to the self▪ confident, to the unmortified carnall professours, to temporary believers. Christ and his benefits are indeed offered and held foorth unto all that are in the Church, and all cal'd upon to come unto Christ, that they may have life in him, and whoever cometh shall not be cast out, this is certain: but yet the Word speaks no peace nor assurance, save to the humble and contrite, to p. 260those that tremble at his word, to those that are convinced of sin, to those that do not regard iniquity in their hearts; but hate sin with sincere hatred; to those that believe on the Son of God, that love the Brethren, &c. Now therefore the Spirit of the Lord which speaks not to the soul, but according to the word of grace (as is confessed) doth not speak comfort or assurance to any others, but these only. And if a man would know certainly whether the voice or Testimony which speaks to his Spirit be a delusion or not, he must to the Law and to the Testimony, and search whether it speak according to this Word. Tis granted to us that if the voice which speaks peace in man be not according to the written word of God, it is not the Spirit of the Lord. But withall tis cautiously declined by these men, that the voice which speaks in the soul be tryed by the written word. They tell us, it is not the Word that maks us Dr. Crisps ibid. serm. 16. pag. 492. 483. 485. 486.believe the Spirit, But it is the Spirit that makes us give credit to the Word: That it is only the Spirit of God that can truely satisfie the spirit of a man, that it is his own testimony; and not the spirit of Delusion. That as, in all Arts and Sciences there are some Principles—beyond which there must be no inquiry, so also in divine things.—Is there any thing in the world of better credit, or that may rather be believed with men then the Spirit himself? Nay can any believe, but by this Spirit? If not, then nothing else is able satisfyingly to bear witnesse to the Spirit, but it self. This is as if we should receive the Testimony of the Spirit upon the credit of some other thing.

Whereunto I answer first, Tis to be remembred, The question is not whether the Word of the Lord can satisfie or pacifie a sinners conscience without the Spirit; for we say plainly that as the best marks of grace, so the richest and sweetest promises and comforts of the word cannot make the soule sit down satisfied, till the spirit of the Lord himself speak peace and comfort within us. Whence it was that after Nathan had p. 261said to David in the name of the Lord, The Lord hath put away thy sin, thou shalt not die, yet even then David prayed, Make me to hear joy and gladnesse, that the bones which thou hast broken may rejoice. Restore unto me the joy of thy Salvation and uphold me with thy free Spirit. Psal. 51, 8: 12. with 2 Sam. 12: 13: But tis another thing which is here in question, for clearing whereof, observe that the efficient cause, or revealing evidence which maks us believe and be assured is one thing: The objectum fomale fidei or that for which we believe and are assured, is another thing. In humane sciences a Teacher is necessary to a young Student, yet the Student doth not believe the conclusions because his Teacher teacheth him so, but because these conclusions follow necessarily from the known and received principles of the Sciences, and although he had never understood either the principles or the conclusions, without the help of a Teacher, yet he were an ill scholler who cannot give an accompt of his knowledge from demonstration, but only from this that he was taught so. In seeking a legall assurance or security we consult our Lawyers, who peradventure will give us light aud knowledge of that which we little imagined: yet a man cannot build a wel grounded assurance, nor be secure because of the Testimony of Lawyers, but because of the deeds themselves, Charters, Contracts or the like. So we cannot be assured of our interest in Christ, without the work of the holy Ghost, and his revealing evidence in our hearts; yet the ground and reason of our assurance, or that for which we are assured, is not his act of revealing, but the truth of the thing it self which he doth reveal unto us from the word of God. Secondly, this is not to receive the Testimony of the Spirit upon the credit of some other thing, for the Spirit that speaketh in the Word, is not another thing from the Spirit that speaketh in our hearts, and saith, we are the Children of God, when we receive the Testimony or evidence in our hearts, p. 262upon the credit of the Word, we receive it upon the Holy Ghosts own credit, comparing spirituall things with spirituall, as the Apostle saith. The holy Scripture is called a more sure word then that voice of God which came from heaven concerning his welbeloved Sonne, 2 Pet. 1. 17, 18, 19. and so by parity of Reason, if not a fortiori, the written word of God, is surer then any voice which can speak in the soule of a man, and an inward Testimony may sooner deceive us, then the written word can, which being so, we may and ought to try the voice which speaks in the soule by the voice of the Lord which speaks in the Scripture. If it agree not, then we have not losed, but have made a right discovery and found out a depth of Sathan, and so gained by the tryall. If it do agree, so likewise we are gainers, being confirmed in the assurance, not upon the Testimony of another, but upon the surest and best known Testimony of the holy Ghost himself. Thirdly, if these things be not admitted, and if the Antinomian argument which now I speak to, stand good, then it shall be easie for any deluded person to repell the most searching convictions which can be offered to him from Scripture, for he shal still think with himself, (though unhumbled and unregenerat) it is the voice of the spirit of the Lord, which speaks peace to my soule, and this voice I know is according to the word, because I am assured by the same spirit that it is indeed according to the Word, and other evidence I will not look after, because I am to receive the Testimony of the Spirit upon his own credit, and not upon the credit of some other thing: The voice of the spirit which speaks in my soul is that, beyond which there must be no inquiry. I ask now, how shall the Antinomians convince such a one from Scriptur? Nay how can they choose but (according to their principles) confirme him in his delusory, imaginary assurance? Fourthly, the very same Antinomian Author, who speaks of the Testimony of the spirit of p. 263God in the soul, as that beyond which there must be no inquirie; and which puts an end to all objections, even he himself doth by and by tell us of aliquid ultra, and puts the soul upon a further inquiry, (which as I said before) shal either resolve into our way of assurance by marks, or otherwise leave the soul overclouded, & more in the dark then at the beginning. And so I come to his secōd evidence, which he cals the receiving evidēce.

Though the spirit of the Lord (saith he) doe reveal the minde of Dt. Crisp. ibid. serm. 17. pag. 504.the Lord to men, yet they are not fully resolved concerning this mind of the Lord to their own spirits, till by Faith they do receive it—Now till men do receive this Testimony and believe it, they are never resolved; but when men do receive it and believe it, that ibid. pag. 514. 515▪ 516.it is a true Testimony, then they sit down satisfied. Again, Faith is an evidence as it doth take possession of that which the spirit of the Lord reveals, and manifests and gives to a person.—The spirit indeed makes the title good, but faith maks good the entry and possession, and so clears the title to us, though good in it self before:—Is there a voice behind thee, or within thee, saying particularly to thee in thy self, thy sins are forgiven thee? Doest thou see this voice agree with the word of Grace?—If thou doest receive the Testimony of the Spirit according to that word. If thou doest indeed receive it, here is thy evidence. Thereafter he moves this objection. But you will say, if there be not fruits of faith following, that Ibid. pag 518. 519 520.faith is a dead faith, and therefore there must be something to evidence with it. For answer whereunto, first he rejects this as a great indignity to Faith, If faith be not able of it self to give Testimony, or must not be credited, when it doth give Testimony, except something will come and testifie for it, to give credit unto it. Next he answereth thus, that which hath the whole essence of faith, is not a dead, but a living faith: Now the whole essence of faith is nothing else but the Eccho of the heart answering the foregoing voice of the spirit, and word of Grace, thy sins are forgiven thee saith the spirit and word of Grace, my sins are forgiven me, saith Faith. p. 264If therefore the Eccho to the voice of Spirit and word of Grace, be the essence, nay be the whole essence of believing, this is certain, where there is receiving or beleiving, there cannot be a dead faith.

Now behold him at a losse, all resolves into this issue, no assurance by the Testimony of the spirit and word of grace, unlesse this testimony be received by faith, no entry and possession, no clearing of the title to the soule, no resolution or satisfaction to the conscience till it beleive. But then while the soule examines it self, whether it have a true lively faith, or only a dead faith, he dare not admit the tryall of faith by the fruits of it, as if it were an indignity to the tree to be knowen by the fruit, or to the fire to be knowen by the heat. Faith purifieth the h…art, saith the Scripture. Faith workes by love. Faith shewes it self by works. This Antinomian durst not adventure upon this tryall by the Scripture markes of faith: yea, to avoid this, he runnes into a great and dangerous errour, that the whole essence of faith is nothing else, but the Eccho of the heart answering the voice of the spirit, and saying, my sinnes are forgiven me, as if there were no faith where there is no assurance of the forgivenesse of sinnes, and as if faith were quite lost, as often and as long as the soule cannot say with assurance, my sinnes are forgiven me. Again, may there not bee a false Eccho in the heart: may not a temporary beleever who receaves the word of grace with joy, say within himself, my sinnes are forgiven me? Where is the clearing of the conscience now? Is it in that last word, where there is receaving or beleeving, there cannot be a dead faith? But how shall I know that there is indeed a receving and beleving? The essence of faith is the receaving of Christ in the word of grace, and a …esting upon him for righteousnesse and life. Now another Antinomian tells us, that to receave Christ and his benefites I. Eaton in the hony combe, Chap. 9.truely, doth necessarily include in it these foure particular points. 1, To know our lost state by the least sinne, our misery without p. 265Christ, and what need we have of him. 2. To see the excellency and worth of Christ and his benefites. 3. A taking and having of Christ and his benefites to ones owne self in particular. 4. To be filled with great joy and thankfull zeal. If these things be so, then I am sure, many doe imagine they have receaved Christ and his benefites by faith, who have not truely and really receaved him: so that the (soul searching it self in this point, whether have I any more then a dead faith, or a counterfeit faith?) dare not acquiesce nor sit down satisfied with that resolution, where there is receaving or beleeving, there cannot be a dead faith. For the soule must still enquire, whether is my receaving or beleeving true, reall, sound, lively, and such as cannot agree to a dead faith? The same Author whom I last cited, where he putteth a difference between a counterfeit faith, and a true faith, he saith, that the counterfeit faithHoney combe. chap. 16. p▪ 481, 482▪ neither reneweth nor changeth the heart, it maketh not a new man; but leaveth him in the vanity of his former opinion and conversation. Whence I inf…r that he who wil throughly & rightly examine himself in this particular, have I true faith, yea or no? Must needs (before he have a solid resolution) be put upon this further inquiry, is there any heart-renewing or heartchanging work in me? or am I still in the vanity of my former opinion and conversation, yea or no?

I shall now after all this, appeall to any tender conscience which is sadly and seriously searching it self, whether it be in the faith, whether Christ be in the soul and the soul in Christ, let any poor wearied soul which is longing and seeking after rest, refreshment, ease, peace comfort and assurance, judge and say whether it can possibly, or dare sit down satisfied with the Antinomian way of assurance, before largely declared, which yet hath been held foorth by those of that stamp, as the only way to satisfie and assure the conscience, and to put an end to all objections. I begin to hear as it were sounding in mine ears p. 266the sad lamentation of a poor soule which hath gone along with their way of comfort, and assurance, and hath followed it to the utmost, as far as it will go.

Oh (saith the soul) I have applyed my self to search and find out, and to be clearly resolved in this great and tender point, whether I bee in Christ or not? whether I have passed from death to life, from the state of nature into the state of grace, or not? whether I be acquit from the curse and condemnation of the Law, and my sins pardoned, or not? when, O when shall I be truly, clearly, and certainly resolved in this thing? Tis as darknesse and death to me, to be unresolved and unsatisfied in it. I refused to be comforted without this comfort. Is id, go to now and prove & see this Antinomian way, and when I had proved it, I communed with mine own heart, and my spirit made diligent search. Then said I of it, thou art madnesse and folly. Their doctrine pretendeth to drop as the honey comb, yet at the last it byteth like a serpent, and stingeth like an Adder, I find their words at first to be soft as oyle and butter, yet I find them at last as swords and spears to my perplexed heart. I am forbidden to try my spirituall condition, or to seek after assurance of my interest in Christ, by any mark or fruit of sanctification, be it sincerity of heart, hatred of sin, love to the Brethren, or be what it will be: I am told it is unsafe and dangerous for me to adventure upon any such marks; I do not mean as causes, conditions, or any way instrumentall in my justification, (for in that consideration I have ever disclaimed my graces) nay I do not mean of any comfort or assurance by my sanctification, otherwise then as it flowes from Christ, who is made unto me of God sanctification als well as righteousnes. But I am told by these Antinomians, that even in the point of consolation and assurance, tis not safe for me to reason and conclud from the fruit to the tree, from the light to the sun, p. 267from the heat to the fire, from the effect to the cause, I love the brethren with true and unfeigned love, therefore I have passed from death to life. They say, I dare not, I cannot have any true comfort or assurance grounded upon this or any such mark. They promised me a shorter, an easier, a surer, a sweeter way to come by the assurance which I so much long after. They put me upon the revealing evidence or Testimony of the holy Ghost, which I know indeed to be so necessary, that without it, all my marks will leave me in the dark▪ But as they open and explain it unto me, I must not try by the written word, whether the voice or Testimony that speaks in my heart, be indeed the voice of the Spirit of the Lord, yet they themselves tell me that every voice in man which speaketh peace to him, and speaketh not according to the word of grace, is a spirit of delusion. Again they tel me this Testimony of the Spirit of the Lord will put an end to all objections, and is that beyond which there must be no inquiry, yet by and by they tell mee there must there must be more then this, there must be a receiving evidence of faith, and till I believe, I do not possesse Christ or his benefits, neither can sit down satisfied and assured. Oh then said I, how shall I know that I have true faith? Shall I try faith by the fruits of faith? No, say they, by no means, but try it by the eccho in the heart which answers the voice of the spirit, as face answers to face in water. But what if there be no such Eccho in my heart? What if I cannot say with assurance my sins are forgiven me? must I then conclude I have no faith? And what if there be such an Eccho in mine heart? how shall I know whether it be the voice of a true faith, or whether it be a delusion? Hath every one a true faith whose heart suggesteth and singeth, my sins are forgiven me? But where there is a receiving and believing said they, there cannot be a dead faith. Alas, said I, they p. 268leave me where I was: How shall I know whether there beHoney …ombe chap. 16. p. 475. a believing or receiving? Doe not themselves tell me, there is a great difference between a true faith, and a counterfeit faith? are not these miserable comforte…s who tell mee that true faith hath fruits, and yet will not give me leave to try itRob. Lansaster praef …efore Dr. Crisp. sermons. by its fruits? They teach me that Iustification is like the fire, so that he that is not Zealous in holynes and righteousnes by Sanctification, tis to be feared that he never had the fire of Iustification. Another of them s…ith, doth not love manifested as truly and infallibly kindle love again, a fire kindleth fire. Sure then if I doe not love God and his children, the Eccho in my heart which saith, my sinnes are forgiven me, is but a delusion. Oh how have these men been charming and cheating me out of the right way? They have unsetled mee, and frighted me out of all my marks of grace, or fruits of faith, and when they have promised me a clear resolution, behold they leave me much more unsatisfied: They have deceived me and I was deceived. When all comes to all in their way, I must either conclude (which I dare not) that I have true faith, because my heart suggesteth, and saith my sins are forgiven mee, without any tryall of faith by the fruits thereof, or otherwise I am left in a labyrinth, believe I must, and they will allow me no markes to know whether I believe or not. Wherefore I will not come into their secret, I will come out of their paths which lead downe to the Chambers of death, I will return to the good old way, the Scripture way, Christs way, the Apostles way, in which I shall finde rest to my soule.

The third point now remains, viz. that there is no such inextricable difficulty, darknesse or mist in this mark, the love of the brethren; but that the children of God may, and sometimes do clearly and safely assure their hearts by this mark, that they have passed from death to life. Which that it may p. 269appeare, I shall speak first to the Object, the Brethren, then to the Act, which is love.

Touching the Object, let foure things be observed. First. this we certainly know, that there are Saints on earth, we believe the holy universall Church: Now all who have passed from death to life, those and none but those have a true and sincere love to the saints in generall, praying heartily for them, sympathizing with their suffering, and rejoycing at their felicity. None but a Saint can say in truth, and with a sincere selfe-denying affection, If I forget thee O Ierusalem, let my right hand forget her cunning; If: I do not remember thee, let my tongue cleave to theroof of my mouth; If I preferre not Ierusalem above my chief joy. Ps. 137. 5. 6. The Apostle commends praying for all Saints, Eph: 6. 18. and love to all the Saints. Col: 1. 4. I conceive he means, not only all the Saints known to us, but the whole invisible Church of Saints on earth. That prayer and protestation, Psal. 122. 7, 8. when uttered in Spirit and Truth, can proceed from no other, but a gracious renewed heart; peace be within thy walls, and prosperity within thy Palaces. For my brethren and companions sake, I will now say▪ peace be within thee. This very love to the Saints in generall as to the excellent and precious ones of the earth, is a fruit of Sanctification, and a mark of a renewed and gracious estate; even as contrary wise they that have no love to the Saints in their species or kind, that love and esteem men only for some earthly respect and consideration, the Rich, the Honourable, the Mighty, &c. or for some particular humane relation, Parents, Wives, Children, Kindred Friends, Benefactors, &c. much more they that delight in the company and fellowship of the prophane and ungodly, prove themselves to be such as have not yet passed from death to life.

Secondly, tis neither necessary nor possible that we have a a certain and infallible knowledge of the true Saintship and regeneration p. 270of these particular persons whom we love, under the notion of Brethren and Saints. The Apostles themselves did once look upon and love some as Saints, who were no Saints, Iudas, Simon Magus, Ananias, and Saphyra, and others of that kind. It is Gods own prerogative to know certainly the hearts of men. To require a certain knowledge of the Saintship of others, before we can say, we love the Brethren, doth not only strike at the mark of love, but at the duty of love, and makes the yoke of Christ heavy, yea unsupportable, and the very Evangelicall commandment of love to be most grievous, yea impossible: And if the Antinomian objection hold good, no man on earth can performe acceptably this duety of Love, except he know the hearts of those whom he loves under the notion of Saints. If it be replyed that the commandement of Christ is acceptably performed, when to my best knowledge and observation, and according to the best tryall which one Christian is allowed by Christ to take of another, they are Saints whom I love under that notion, and that ti… not necessary to the acceptable p…rformance of the duty of love, that I know infallibly such a one to be a true Saint: Then it will follow by the like rule and by parity of reason, that comfort and assurance may be had from this mark, I love the Brethren, although I cannot certainly and infallibly say, these whom I love are true Saints. For if I can be cleare in point of the duety, and that my obedience to the new commandement of Christ, love one another, is acceptable to God, then may I also be clear in point of the mark or signe, this proposition, I love the Brethren, being a necessary consequent from that proposition, I have, through the grace of Christ, so far performed the duty of Love, as that it is acceptable to God in point of new obedience, and this leads me to a third answer.

3. Particular or individuall Saints may be so farre known by their fruits, and are so farre discernable and visible, as that p. 271our love to them under that notion may be known to be an acceptable service to God, and so a comfortable mark or evidence to our selves. Which plainly appears from what Christ saith Math: 10. 41. 42. He that receiveth a Prophet in the name of a Prophet, shall receive a Prophets reward; And he that receiveth a righteous man in the name of a righteous man, shall receive a righteous mans reward. And whoever shall give to drink unto one of these little ones, a cup of cold water onelyonly, in the name of a Disciple, verily. I say unto you, he shall in no wise lose his reward Before verse 11. Into whatsoever City or Town ye shall enter, enquire who in it is worthy, and there abide till ye goe thence. Heb: 6. 20. For God is not unrighteous to forget your work and labour of Love which ye have shewed towards his name, in that ye have ministred to the Saints, and do minister. These believing Hebrews did not infallibly know that they were Saints to whom they ministred, yet the Apostle tels them, their worke was acceptable to God, and made himself to be perswaded of them things that accompany Salvation. They to whom he writes, being conscious to themselves of the truth and sincerity of their love, might much more be perswaded of themselves things that accompany Salvation from this mark of Love, although they could not know infallibly the hearts of those whom they loved, as Saints. We may without either revelation or infallibility of judgement, by the marks which the word gives us for judging and discerning of others, so farre be perswaded in a judgement of Charity, that this or that person is a Saint, a Brother, a Sister, one in Christ, as that our love to the person under that notion, is according to the rules of Christ, flowes from faith which worketh by love, and is acceptable to God as a part of our new obedience. If it were not so, this absurdity would also follow, there could be no communion of Saints one with another, at least no such thing done in faith. Do not Believers act in Faith, and not doubtingly, when p. 272they have communion one with another, when they exhort and comfort one another, when they pray one with another, when they sympathize one with another? If they do not act these things in Faith, they sinne, for whatsoever is not of Faith, is sin. 4. It is to be observed that he who objects to others, they cannot know whether this or that man be a Brother, even he himself akes upon him to judge, who are the Brethren. He makes a description of the Antinomians, under fair and plausible expressions, and then concludes, These are the Brethren, do ye love these men? It seems, if it had been condescended upon, that the Antinomians are the Brethren, there had been an end of his objection. But is not this Popish, Donatisticall, Pharisaicall, to appropriat to themselves the name of the Brethren, the godly partie, the true Church, excluding many thousands of those who are truly godly, and dear to Jesus Christ, although different in opinion from them? And what if one should fancy that the Antinomians are only the Brethren, yet how should one know that this or that Antinomian is a Brother? Doth not his own objection fall upon him, the Brother-hood consists in being united unto Christ, that is an invisible thing, none can know it, but God only, no man can say such a one is a Brother? So much of the certainty of the Object, the Brethren. Now to the certainty of the Act, which is Love.

The nature of Love was described out of 1 Cor. 13. 4, 5, 6, 7. Then to fright the soul from examining it self by this mark, it was added, Is there no envying at all towards the Brethren? Is there no thinking evill of any of the Brethren? Is there no seeking Honey combe, chap 6. pag. 45 6my self or my own good, in my love to them? &c. Who is the legal Preacher now? Here is a racking of the conscience with necessity of egall perfection in our sanctification and Evangelicall graces? Do not themselves say that our Iustification is perfect, but our Sanctification unperfect; why then wil they not suffer the p. 273soul to take any comfort from the fruits of Sanctification, except they be perfect? When Iohn saith, hereby we know that we have passed from death to Life, because we love the Brethren; I ask, doth he mean, perfect Love which is every way what it ought to be? If so, then they put a false sense upon the Text; for there neither is now, nor was then any such Love in the world. Doth he mean of true unfeigned sound love, although imperfect? Then there is no place for their objection. For a true Believer hath in himself a true love to the Brethren, which Love putteth forth and exerciseth it self in a sincere and conscionable indeavour of all those duties which are reckoned forth, 1 Cor: 13. as effects, or (if you will) acts of Love. This soundnesse and sincerity of Love may be a sure mark to the soule, although I confesse without this sincerity, the very work and labour of love is no sure mark to the conscience to examine it self by; for as the Apostle there teacheth us, a man may give all his goods to the poore, and yet not have true love. O but how shall I know (saith the doubting Christian) that my love to the Brethren is a true, sincere, sound love?

To that I say, thou mayest know it by these tokens. First, if thou lovest the Saints as Saints, and because they are Saints, not for their excellent Gifts or parts so much as for their Graces, not for any relation to thy self so much as for relation to Christ. Tis true repentance when we sorrow for sinne as sinne: Tis true love when we love the Saints as Saints, that is, for this cause and consideration chiefly, because the Image of God appears in them. Papists pretend that with one act of adoration they worship Christ and his image. But we say with more truth and reason, with one affection and one act of love we love both Christ himself and those who bear his Image, both God and his Children. I mean, tis Christ himself whom we love in his Saints.

p. 274Secondly, thy love, when thou lovest all Saints, Col: 1. 4. epist: to Philemon v. 5. And this followeth necessarily from the first mark. For a quatenus ad omne. If as Saints, then all saints. Lovest thou all the saints in general praying for them all? Lovest thou all the Saints in particular whom thou knowest, that is, thou darest not confine or limit this love to those Saints only who are altogether of thy opinion (which, it appears from the objection before mentioned, the Antinomians have dared to do) or who have some intimacy of friendship with thee, nay nor to these who never wronged thee, never strov…with thee, who never spake evill of thee; but all whom thou hast reason to judge to be saints, thou lovest them, wishest well to them, art ready to do them good according to thy power, and if thou be at variance or difference with any of them, tho … prayest God to make them and thy self of one heart, and of one minde, and it is an affliction of spirit to thee to be at variance with any that are Christs: Canst thou thus clear thy self in thy conscience, and darest thou say these things before the searcher of hearts? Then is thy love a true Love.

Thirdly, thou art a sincere Lover of the Brethren, when thou lovest them in all their different estats and conditions, the Poor as well as the Rich, them of low degree, as well as them of high degree, the persecuted, as well as the prospering, the reproached as well as the commended. This is also a necessary consectary upon the first mark: For if thou lovest saints as saints, the variation or difference of their outward condition, will not make thy love towards them to cease. Obadiah was a sincere Lover of the Brethren, and he gave this good Testimony of it, he was a kinde friend to the Prophets of the Lord, when they were persecuted by Ahab and Iezabel.

Foorthly, thy Love to the Brethren is true and sincere, when it puts forth it self in all thy relations, when a man desires to choose a wife that fears God, and a woman desires to marie none who is not godly; when a Master seeks godly p. 275servants, and a servant seeks a godly master; when a people choose godly Ministers, and godly Magistrats, godly Commanders and Officers of Armies, &c. And again, Magistrats, Commanders, Ministers, love, countenance, encourage and strengthen the hands of such under their Charge, as are godly: when a man if he be to choose a friend to consult with, yea if he were but to choose a Lodging where he is a sojourner, he desires and seeks after a godly Friend, a godly Family, &c.

Fifthly Love is true and sincere, when the action of Love is not without the affection of Love, 1 Cor. 13. 3. and when the affection of Love is not without the action of Love, 1 Iohn. 3 17 when love openeth both the heart and the hand, both the Bowels and the bosome.

I do not mean that all or any of these marks can be found in any saint on earth, without some mixture, of the contrary corruptions; for we must not look that an imperfect grace (such as love to the Brethren is in this world) must needs be proved by such marks as have no imperfection in them. If the marks be true, then is the grace true, and that is enough to the point which I now assert. But as the grace is not perfect, no more are the marks of it perfect. And as there is no faith here without some unbelief, no repentance without some impenitency, no watchfulnesse without some security, no contrition without some hardnesse, no self-denyall without some selfseeking; So no love to the Brethren without some want of Love to the Brethren, no marks of true Love without some imperfection and falling short, and no marvell, because no spirit without flesh, no grace without corruption. Feelest thou then those contrary corruptions, those roots of bitternesse in thy heart, if thou warrest against them through the strength of Jesus Christ, and endeavourest to have thy love every way such as hath been described, then God looks upon thee, and would have thee to look upon thy selfe as a lover of the p. 276Brethren. As long as thou art in this world, thou shalt have cause to walk humbly with thy God, because of the great imperfection of all thy graces, and of thy love to the Brethren among the rest, and still thou shall have flesh and corruption to war against all the powers, parts, & acts of thy inward man. Let there be but a reciprocall warring of the spirit against the flesh, Gal. 5. 17, so shall thou passe in Christs account for a spiritual, not for a carnall person. Neither do I say, that thou must alwayes finde a perpetuall conflict or battell between the flesh and the spirit, or otherwise no ground of assurance. The Apostle speaks of warring, not of conflicting or fighting: there is alwaies bellū, though not alwaies praeliū, between the flesh & the spirit. The new man dare not make peace with the old man, nay nor agree to a cessation of Armes with him, dare not allow or approve corruption, nor allow the neglect of means and endeavours. Yet the new man is sometimes taken napping and sleeping, sometime assaulted and spoiled, and bound hand and foot, he may be carried away as a poor prisoner; but Christ will again relieve his own prisoner, and set him in a fresh military posture against Sathan and sin.

I hope I have now so far scattered those mists & clouds cast by Antinomians, and so farre extricated a poore soul out of those doubtings into which they would drive it, as that a Beleever may knowingly and confidently say, I love the Brethren sincerly and unfeignedly, and hereby I know that I have passed from death to life; which is a good and sure argument, whether we consult scripture or the experience of Saints.