An examination of the chief points of Antinomianism, collected out of some lectures lately preached in the church of Antholines parish, London: and now drawn together into a body, and published for the benefit of all that love the holy truth of God, / by Thomas Bedford B. D. Vnto which is annexed, an examination of a pamphlet lately published, intituled The compassionate Samaritan, handling the power of the magistrate in the compulsion of conscience: by the same author.

CHAP. V. The way of seeking vesolution touching our Adoption and Justification by signs and marks, viz. The fruits of Sanctification, whether it be altogether unsatisfactory.

THere be who teach, That no fruit of Sanctification, if it * 1.1 speak as the Lord giveth it to speak can speak peace to the soul: And that inherent Qualifications are but doubtful Evidences for Heaven: consequently, that the way of seeking resolution by them, is altogether unsatisfactory: This conclusion, I grant, must needs follow upon those premises, but how are they proved? The reason alleaged is builded upon Gal. 3. 10. The Law is not of Faith, but the voice of the Law is this, Cursed is every one that con∣tinueth not in all things that are written in the Book of the Law to do them—Are there not failings in all? Can that that is full of fail∣ings speak peace? How then can it secure a man that he hath Interest in Christ?

But now by this text alleaged to prove their position, and by the Argument framed upon it, it is evident that either they do not rightly understand what it is that we teach, or will not rightly propound it: For did we indeed hold forth these Qua∣lifications to be immediate evidences in the way of a legal Righ∣teousness, then did they speak to the point: Not so now, when as we do only account them mediate ▪ Evidences, and that in a way of Evangelical Righteousness. We do not say, That he that is Holy and Righteous is adopted for his Holiness, or justi∣fied for his Righteousness, or saved for his good works and duties performed: No, But this we say, He that is Holy and Righteous is discerned to be Adopted, Rom. 8. 14. They who are led by the spirit of God are the sons of God; And whoso is ado∣pted, is justified and shal be saved: Sanctification is an Evidence of Adoption and Justification, not ex Antecedente but ex Consequen∣te: Not that either of these doth casually depend upon that, but because there is an inseparable Connexion of all these in the per∣son Adopted: Saint Pauls Argument runneth thus, Ye shall live, because ye are children; and known to be children, because led by the spirit.

For the further clearing of this truth, and discovering of Er∣rors that darken the light and lustre of it, I shall propound and prosecute these two propositions: 1. That this is the way which the Saints of God have gone, in seeking for and setting forth the evi∣dence of their Salvation. 2. That the new way of Evidencing, only by the spirit and Faith, cannot lay the Ground of a setled Peace, except the work of the sanctifying spirit be also sought to give in Testimony.

The first Proposition. This is the way which the Saints of God have gone in seeking for and setting forth the evidence of their Sal∣vation. I manifest this by three Texts, which I make choice of to examine what Doctor Crisp hath objected against the in∣stance of these three Graces, Ʋniversal Obedience, Sincerity of Heart, and the Love of the Brethren, which he refuseth as insuffici∣ent evidence of justification.

1. Text. Psal. 119. 6. Saith David, Then shall I not be ashamed when I have respect to all thy Commandments: where note, 1. His expectation; Not be ashamed or confounded, viz. when I am questioned either by God or Man. 2. The ground of this; When I have respect to all thy Commandments: Do we not see, That David doth comfortably assure himself that his Universal Obedience should give him boldness and confidence? Whereupon is that it in ver. 5. His earnest desire was, Oh, that my ways were so directed that I might keep thy Commandments. Now then, was it so with David (I might adde Job also, whence that Confidence of his expressed, Job. 13. 15. and 27. 16. Is it not from his integrity, see Chap. 23. 10.—13. and Chap. 31.) was it so with them, and may it not be so with us? Had sancti∣fication a greater influence upon their Spiritual estate then it hath upon ours? Doubtless the Conscionable care of Universal Obedience is an Evidence and comfortable Ground of our assurance.

Object. But how can this be an Evidence which Paul rejecteth as dross and dung, Phil. 3. He was blameless as touching the Righ∣teousness of the Law, yet rejecteth it and will not rest upon it.

Sol. True indeed, He was in his own opinion, and in others also; But this was only a Pharisaical blamelesness, such as that that is mentioned, Luke 16. 15. and 18. 11. When St. Paul came to

himself he found it otherwise, Rom. 7. 7. And therefore no wonder if he do reject it. But admit that his Righteousness was Uni∣versal according to the measure of his knowledge, and that what he wanted in it was through ignorance and misun∣derstanding of the Law; yet since he speaketh of it in opposition to justification by Christ, and doth cast it away as a thing of no value and confidence when he seeketh a Righteousness for ju∣stification: will it follow, That because it is no Antecedent cause of justification, that therefore it is no Consequent evidence of our Adoption? Or, because it will not profit a man without Christ, that therefore with Christ and in Christ it wil afford no comfort. Even he that doth here cast it off in 2 Tim. 4. 7. doth gather it up as a ground of Comfort. Reason good, for though this Mo∣ral Righteousness without Christ avail a man nothing, yet this being built upon Christ, and wrought by vertue of a principle of Holiness, viz. the spirit of Christ is an undoubted evidence of the Inhabitation of the spirit, even the spirit of Adoption; and therefore it is beside the point which the Dr. alleageth: Can that (saith he) be an evidence of our being in Christ, which St. Paul casteth away as dross? For though it may be worth no∣thing in the work of justification, yet it may be of much worth to evidence the work thereof: Though without Christ it may not profit a man, yet in him it may afford much comfort.

2. Object. But there is no such thing as this universal obedience to be found in any; No ship in which not some leak, No pot of Oynt∣ment, in which not some dead fly.

Sol. I do not reply, How then was this universal blamelesness found in Paul, nay in Paul a persecutor: But I grant, That such a plenary perfection where∣in there is not any thing wanting of what the Law requireth, such there is not to be found in any; nor is it expected: No, this universality is rather Negative then Positive: Not any one precept is there which the Holy heart doth not willingly em∣brace as the rule to walk by: Not any one duty which he doth not desire and endeavor: Not any sin that he doth indulge or ex∣cuse in himself. This is that that is meant by universal obedience: A desire that nothing be wanting; An endeavor after per∣fection. Or in the words of David; It is not so much an actual keeping of all the Statutes, but an having respect to all the Com∣mandments:

To respect them as a rule both for Direction and Examination. Is there any thing to be done? the Holy Heart will not venture upon it till he hath sought to the word of God for direction what may, and what may not be done for matter and maner, when, and how far, together with all other cir∣cumstances: Hath he done any thing? he will examine it by the rule, whether it will hold square with it or not; And in this work, he will not look upon one or two, but upon every Com∣mandment as his rule to walk by: if any Commandment sor∣bid, he will by no means touch with it; Or if he hath, he will in no wise excuse or condemn himself. This is that universal Obedience which we make to be a sign and mark of Adoption and just••fication: Not so much the perfect work and practise of the Hand, as the stedfast will and purpose of the Heart. This is expected, Act. 11. 23. This is accepted, Psal. 66. 18. and 139. 23.

Ob. Such purposes of the Heart are found in many wicked men in the time of Sickness, and fear of death: Then may you finde them far from excusing any sin, or neglecting any precept, yea such is their purpose and resolution so to continue.

Sol. Admit this to be so, though it is sooner said then proved, that thus it is in any, where some work of the sanctifying spirit is not found: But I say, admit it, yet doth not this objection take off the Argument: For we judge not of a man by one act, either of good or evil; But by the habit and constant frame of the heart: It is grace alone, and the spirit of Adoption that new-mouldeth the heart, and casteth it into an Holy temper of universal obebience. Grace is it that maketh the Heart constant in holiness; wicked men may have good moods and present purposes, but these are like Land-stoods soon gone again. So then, we understand the com∣fort of this universality to flow from the constant purpose of the Heart; This is the fruit and effect of Sanctifying Grace.

Ob. But who can say from an Heart unfained that he hath such a constant purpose: For why, Are there not untoward risings of the Heart, and repining thoughts against many Truths of God? Are we not often weary of that service to which God doth call us? Do we rejoyce in Afflictions as the tokens of Gods Love, and count it all

joy to fall into divers Tentations?

Sol. This is but to beat the Ayr, nor doth it prove the want of constancy in the former pur∣pose of the heart. Grant indeed that these risings and repi∣nings are in us, but are they setled in the h••••rt, are they habi∣tuated? Do they rest therein without a check? Are they ex∣cused or pleaded for? If not, The bent of the heart is still con∣stant, notwithstanding those indispositions. This constancy is not measured by this, That there is no interruption of the Act, or intermixture of contrary dispositions: but by this, That there is no intercission of the Habit, nor any Toleration of these contrary dispositions. It is our happiness that we have to do with an indulgent Father, who looketh not at men in their fears and frighted passions, especially when they are ready to take down themselves for their ill-moods. In a Legal strictness no man can plead his constancy, but in a Gospel uprightness. As there is not any Duty which the Holy heart doth not imbrace, so not any Time (if he be himself and free from Satans Tenta∣tions) when he doth not constantly hold that purpose, and strive against all interruptions.

2. Text. 2 Cor. 1. 12. This (saith Saint Paul) is our Re∣joycing—That in Sincerity and godly Simplicity—Hence we col∣lect, That sincerity and single-heartedness in our Obedience is a ground of comfort, an Argument of our Adoption. Rea∣son, Because it is such a disposition of the heart, by which whatsoever is done by us, we do it as to Christ, and for the Lords sake. Thus hath Saint Paul described it, Eph. 6. 5. Opposing is to eye-service, men-pleasing and self-seeking. And who can doubt but that sincerity of Obedience must needs be a ground of comfort and confidence? Can it be found in any that have not received the Spirit of sanctification? Or doth it flow fro〈…〉〈…〉y Fountain, but an heart principled with the Spirit of Christ? Where this is wanting, there may be some outward Conformity of mens actions, in respect of the out∣ward work: But the Motive and main cause of their perfor∣mances, it is some by-end and base respect, as in Jehu and the Pharisees, which appeareth in this, That when that end is gained, or that respect ceaseth, then also their work is at an end, though the Glory of God, and the good of Christs Church be never

so much concerned: None but the Childe of God doth make the Glory of his Father, the end and aim of all his actions. All others begin and end in Self.

Object. This sincerity is not found in the ordinary practises of Christians, either in the exercises of Religion, or in the works of mercy and justice: For why, saith the Doctor, Is there not much Self mixed in their performances? in praying and fasting?—Is not the end of these Duties, to be delivered from Danger?

Sol. It is, I grant, one end, but not the Ʋltimate end. In these exer∣cises we seek our own good, bread, pardon, preservation, de∣liverance, and that not unlawfully: For Christ hath taught us to put them into our prayers, but still with this caution, For thine is the Glory, i. e. To desire them only as subservient to the glory of God: should we desire these for our selves, i. e. to spend them upon our lusts, to live to our selves in matter of profit, pleasure and preferment, this were self-seeking: But thus to desire them, that in the use of them we may be the more instrumental to glorifie God in our several places, this is not Self-seeking. Say the same of Men-pleasing, though a man do encourage himself in goodness by the praise of men, by listen∣ing to the acceptableness of his well doing, yet so long as the praise of men is not (as it was in the Pharisees) the prime and principal inducement of doing what is done, this is not Men-pleasing, both of these are defined, not by the subservient, but by the ultimate end of our endeavors; if that be right, there is sincerity in the Obedience, and this sincerity is a ground of confidence, the work of the spirit, an Argument of our Adoption.

Object. Not so saith the Antinomian Doctor, For we read in Rom. 10. 1. 3. That the Jews had a zeal-and this was exercised in Obedience to the will of God, yet these were En〈…〉〈…〉to Christ: And how can that be an evidence of Adoption, that is found in an Enemy?

Sol. Is not this a gross mistake? The point is touching sincerity, and his proof is by an instance of zeal: Is there no difference? Is not sincerity the singleness of the heart, and zeal the earnestness of the spirit? Besides, this their zeal was not according to knowledge: If this kinde of zeal pro∣fit not, shall not that which is according to knowledge, and

guided by the rules of Holy discretion, shall not that afford com∣fort? That which he addeth, viz. That their zeal was not in a corrupt way of their own devising, is directly contrary to the Apostle: For he saith of them, That in seeking to establish their own Righteousness, they have not submitted to the Righteousness of God: It was (therefore) a way of their own devising, which is proved Verse 4. Christ is the end of the Law for Righte∣ousness, to every one that believeth: So that to seek the establish∣ment of the Law (though the Law of God) for another end then God hath appointed, yea in opposition to that end, is not an Argument of sincerity, but an act of a turbulent passion. Papists contend much for the efficacy of the Sacraments: But while they place in them an efficacy altogether independent upon Faith, do they not seek to establish their own fancies, and not the truth of God? T••••s did these Jews, they pretend∣ed for God, but in a way of their own devising: Not much unlike to many among us, who pretend for the Scepter of Christ, but only in a way of their own. Were the zeal of all th••se sincere as it should be, there would be in them a readi∣ness to embrace and submit to what shall appear to be the minde of God, and say Ʋnicat Veritas, or as St. Paul in 2 Cor. 13. 8. We can do nothing against the truth.

3. Text. 1 Joh. 3. 14. We know that we have passed from death to life, because we love the Brethren: Hence we collect, That the state of our Adoption, and standing right in the sight and favor of God, is a thing that may be known; that this love of our Brethren is a note and evidence thereof: For why? Love is of God, cap. 4. 7. an effect of the Spirit, Gal. 5. 22. For while the Spirit of Adoption doth shed abroad the love of God in our hearts, and make us sensible of it; it doth cause in us a love to him that loved us first, and for his sake who hath be∣gotten us a love to them also that are as we are, begotten of God. This is so plain, that it may seem strange that any should either deny it or doubt of it. Yet saith the Doctor,

Object. The scope of the Apostle is to comfort them against the hatred of the World, and he sheweth what esteem they had one of another, q. d. though the World do not esteem us, yet our judgement one of another is, that we are the people of God,

grounding our selves upon this, that we do love one another; so that this is rather a mark how another may know me, then how I may know my self.

Sol. Is not this strange, That the Apostle should set this down as a ground of comfort to bear up the heart against the hatred of the World, viz. The good esteem that Christians have of us; Will this secure the soul against sadness and sor∣row? will not Satan suggest, What if they be deceived? They know not the heart, they judge by the outward appearance, by the expressions of love to the Brethren, and therein they may be deceived. And that the Text must be understood of that immanent and reflexive act of knowledge, which passeth a Cen∣sure upon our selves; it is evident by that that followeth: For the Apostle having set this down as a rule of discerning their spiritual estate, and proved Ve••••e it 15. and pressed it by the ex∣ample of Christ, whose love was manifested by laying down his life for us, Verse 16. whom we are to imitate in a real de∣monstration of our inward affection to the Brethren: He urgeth again this Motive, That hereby we know that we are of the truth, and shall assure our hearts before him: And I would gladly ask, whether here also the Apostle doth intend to teach us, that by this act of love, we way assure our selves touching others, and rest secure that we are not decceived: And what so great matter is this, if in the mean space we may not evi∣dently judge the state of our own souls? And what meaneth he to adde this, Verse 21. If our heart condemn us not, we have boldness toward God. Certainly, the Apostles intention is to set down an evidence of Self-discerning.

Object. But suppose it so: yet so intricate is this way of Ex∣amination, that a Christian shall finde himself much puzzled in it. Why so? Because, hard it is to know both what it is to love, and who is a Brother: And till these be known, how can we try our selves by the Sign?

Sol. Grant it to be hard, yet if not impossi∣ble, we know that difficulty doth not take off, but stirreth up diligence. What it is to love, we may learn from 1 Cor. 13. 5. and 1 Job. 3. 16, 17. And who is a brother, from Gal. 6. 10.

Quest. But who can truly say, I love the Brethren; if those be

acts, effects and properties of love? Who can approve himself to have loved in all those particulars.

Ans. Even he that hath received the Spirit of God; for Love is one of the fruits of the Spirit. And though peradventure he hath not attaind to that perfection of love which another hath, & him∣self desires; yet is he not therfore excluded from the truth therof.

Quest. But who can know that this or that man is a Brother? Doth not this Brotherhood confist in being united unto Christ? Doth any man know this but God alone?

Ans. Is not this in effect to tell the Apostle he speaks ab∣surdly, and sets down a mark of knowing, which cannot be known? For when the Apostle saith, We know—Because we love—Doth he not pre-suppose, that it may be known, We love the Brethren, both in respect of the Act and Object; i. e. both what it is to love, and who are the brethren? But admit that I cannot infallibly discern who is, and who is not a Brother; yet may I discern the ground of my love to him, viz. because I con∣ceive him to be a Brother; I love him under that notion.

Object. So do Papists and Sectaries, these love their own, and under the notion of Brethren.

Sol. It may be so, but what then? Is this therefore no sign or mark of our spiritual condition which St. John hath set down? But indeed neither Papists nor Sectaries do love under this notion in St. Johns meaning, if their love be confined to Papists and Sectaries. He loveth a man under the right notion of a Brother, who doth love him eo nomine, because there is Aliquid Christi in him, because he is of the Houshold of Faith, a believer in Christ: But if in case of a Brothers necessity, yet there be no fruit of love to be seen, except also there be in him Aliquid nostri, viz. That he be of our Sect and Opinion: If all Christianity be confined within the narrow compass of this or that Opinion, surely this is not to love the Brethren. Let all Sectaries look to it, and the Antinomians by name, who pretend to be the only Brethren, because they only sit down by the free grace of God, and rest themselves upon the promises of the Gospel, though they see themselves full of sin: Let them, I say, look to it, for if their Charity will not extend it self to relieve the necessities, and bear with the infirmities of those other whom they accuse to run after Moses and the Law for their peace and

satisfaction of Spirit: in as much as they cannot but know, that if we do erre it is through mis-understanding of the Scripture, according to which we desire to frame all our faith and pra∣ctises; certainly they cannot approve themselves to love the Bre∣thren, you will say, this may easily be retorted: Nor will I deny the justness thereof, should I suffer the difference of Opi∣nion so far to draw off mine affection from any that professeth Christ, as in the case of his necessity to neglect him, to reckon him no better then a Turk, I should doubt whether the Spirit of Christ dwelled in me or not. Is he a man that would not succor a man, though a Heathen or Turk, against a Lyon or a Bear? And is he a Christian that will not succor a Christian, though perhaps a Papist or a Sectary against a Turk? Is not the Text of St Paul plain, Do good to all, but especially to the Houshold of Faith: And why to them especially? But because they embrace the Gospel, and so profess themselves the subjects and servants of Christ: Truth it is, that among them there is some difference also by a different measure of the Spirit: And as each is before other in it, so the especially falls upon him. We say that God himself is the first and chief Beloved: other things are loved for Gods sake; viz. All the Creatures, but especially Man, because there is in him more of God then in the rest: All men, but especially Christians; Because they profess subjection to Christ: All Christians, but especially them in whom the work of the Spirit is most eminent; This it is to love the Brethren. But now if beyond all this, there must be Aliquid nostri in them, some special Relation to us, or else no love extended to them; This is not to love the Brethren: Of such St. Iohn addeth, He that loveth not his Brother abideth in Death.

The second Proposition. That the new way of evidencing our Adoption and Iustification only by the Spirit and Faith, cannot lay the Ground of a firm setled Peace, except the work of the Sancti∣fying Spirit also do come in to give Testimony. For the manifesta∣tion of which I shall shew: 1. What is delivered touching each: 2. Wherein I conceive it to fail of the Truth. * 1.2

First, Touching the Spirit: It is termed, The Revealing evi∣dence which speaks to a mans own Spirit, saying, Be of good cheer, thy sins are forgiven. Christ administred this Comfort

only in general; But the Spirit cometh home to every man in par∣ticular: Whence he is called, The Comforter, because he so speaks to the Soul, that the Judge is also satisfied: And when men do fear, My sin is not pardoned, The Spirit speaks to the Soul, and saith, They are pardoned: Till this be revealed, all the World shall never satisfie the Soul, all signs and marks are meer riddles. The Spirit of Adoption teacheth as to cry Abba Father: The Spirit it self, i. e. the immediate voice of the Spirit without any instrument, what God hath determined of this or that man is not set down in the scripture: But it is revealed by the Spirit: Hence the Spirit is the seal and the earnest. To this effect the Antinomian Doctor; And hereupon he expostulateth: Why do men scorn and cry out of them that teach and profess this, as of Enthusiasts, men that have Revelations? Is not, saith he, the Spirit of God, the Spirit of Re∣velation? Is he not given to reveal these things?

And to confess the truth, In all this I see not what can be denyed, or much doubted of, though all his proofs are not con∣vincing: that one Text of Rom. 8. 16. doth speak home to the point, That the Spirit of God is the Revealing evidence; The voice of the Spirit is the chief, though not the only Testimony of our Adoption: But all the failing is when he cometh to answer that Question, How shall I know that this is the voice of the Spi∣rit? A needful Question: Because Satan may and doth trans∣form himself into an Angel of light, and deceive the soul: This is, saith he, the usual way of men, if the Word did bear witness to this particular voice of the Spirit in me, then I could be satisfied: But if the Word do not bear witness▪ to this voice of the Spirit, I dare not trust it. The usual way; Nay is it not the only way? In the Old Testament thus it was, all Revelations were to be ex∣amined by the written word, Deut. 13. 1. Isa. 8. 20. And is it not so also in the New-Testament? See that Text of our Savior, Ioh. 16. 13. He that is the Spirit shall lead you into all Truth: How so? For saith Christ, He shall not speak of himself, but what he shall hear, that shall he speak: And what is that which the Spirit heareth? Is it not that which is already contained in the scriptures? So then, no Revelation of any Doctrine, no nor the Application of it which is not consonant to the Scripture, is to be thought to proceed from the spirit: but whatsoever is pretend∣ed

to be revealed by the Spirit, doth so far forth call for Faith as is agreeable to the Scriptures. Well, not to quarrel needlesly, nor to be too strict in terms, he doth alow it for a truth, The Spirit of the Lord never speaks to the heart of a Believer, but he always speaks according to the Word of grace revealed: But then he addeth two limitations which spoil all:

1. That by the Word we must not understand the Law, but the Gospel: And this, I conceive, is put to choke them who seek for signs and marks of Inherent Qualifications.

2. That you must not make the credit of this voice of the Spirit to depend upon the Word, i. e. to receive credit from it; And why not? Because, saith he, if you say that the Word is of greater credit, then the Spirit wanteth something in it self of credit; as if a man were trusted for a sureties sake: But this (saith he) must not be alowed, God never intended that any thing should be of such credit as to give credit to the Spirit. The issue of all returns to this, That the Testimony of the Spirit is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, self-sufficient, as the principles of Arts and Sciences which are indemonstrable, and must be received as altogether unquestionable, and the meaning thereof is this: If any urge, how shall I be satisfied that this voice thus speaking, is the voice of Gods Spirit, his Answer is, It is so, because it is so: Or thus, I know it, be∣cause the Spirit saith it. So unwilling are these men, that the Revelations and Illuminations on which they build their com∣forts should be searched into too far.

Object. Nay (you will say) his meaning is I know it, because the Spirit speaketh according to the Word.

Sol. If so, Then he must recant what he said, That it doth not depend upon the Word. And well he may, For howsoever the Truth of what the Spirit speaketh, doth not depend upon the Word, yet the credit of it doth. The Scripture is already known, and re∣ceived as the Word of God: And what cometh after it, must borrow credit from it: St. Peter speaking of the voice which they heard in the Mount, saith yet, We have a more sure Word of Prophecy, 2 Pet. 1. 19. How more sure? But because it was already received as the undoubted Word of God: And so to them, and in their Apprehension, it was a more sure Word.

But to draw nearer to the point, Doth this voice of the Spi∣rit

saying to an ungodly man, Thy sins are forgiven, doth it speak according to the Scripture? True indeed, the Scripture saith, God justifieth the ungodly; God hath reconciled the World unto himself: But is it therefore alowed for any one to say, I am an ungodly man, I am one of the World, therefore I am justified, I am reconciled? Is there then any Universal Recon∣ciliation and Justification taught in the Text of Scripture? I mean, any such Reconciliation that is absolute and irrespe∣ctive; That Reconciliation is so far wrought by Christ inde∣finitely for the World of mankinde, that whosoever will come in and lay hold upon Christ by Faith, shall not perish, this is re∣vealed: None other do I know or acknowledge. Is it not rather taught us in the Scripture, That before there can be any con∣clusion of comfort to the soul, by the particular Application of the Gospel Promises (any I mean more then this conditional, If I will come in also, I may as well as others) there must come in the work of the sanctifying spirit, purifying the soul and con∣science, and working in it those inherent Qualifications to which the Promise is made, and upon which dependeth the conclusion of that practical syllogism which bringeth comfort: The Text of Scripture saith, They that Repent and Believe—They that are lead by the Spirit of God are the Sons of God: Then that renewed and sanctified conscience saith, I do Repent and Be∣lieve—I am lead by the Spirit therefore: And so this conclusion thus deduced, if the immediate Testimony of the Spirit, manifest∣ed by an Heavenly impression and irradiation upon the soul, if it come in with his attestation to confirm it, we may not doubt of the truth thereof, because now indeed it speaketh according to the Word, and doth confirm that particular conclusion which was comprehended in the general Text of Scripture: For where the Text of Scripture hath not a Quicunque for the Propositi∣on, there the Testimony of the Spirit that concludes, for hic & ille doth not speak according to the Word.

Object. You will say to me, there is a Quicunque in that of Isa. 55. 1. and Rev. 22. 17. Whosoever will: and our Saviour, Joh. 6. 37. Him that cometh to me, I will in no wise cast out?

Sol. I grant it, No doubt but the Gospel doth hold out Christ to all, none exempted, Jew nor Gentile; But how? As a

Physitian to cure them, not as an Husband, to receive them into union with him: Or if you will, as a Husband to take them into the Bed of love: But not till he hath purged them, and fitted them for his Bed; is it not for this, that the Scrip∣ture doth call upon sinners to wash and cleanse their hands and hearts, Isa. 1. 15. Jam. 4. 8. To separate from the Wicked, 2 Cor. 6. 17. with infinite other Texts of Scripture, all of them calling upon us to labor for the work of the Spirit upon the soul, that so we may finde the fruits of union and communion with Christ, and by that work of the Spirit, felt in the heart, we way be assured that the word of the Spirit speaking com∣fort to the soul, and assuring the conscience of pardon, is the word of truth, and worthy of belief. For as when God set down the Text of Scripture, and revealed the same to the Church of God; he confirmed it by his works from Heaven, by Miracles which did convince the world that it must needs be the Word of God, which was accompanied with such mighty and miraculons operations; so when God will by the Spirit speak to the soul the Application of a Text for comfort, he doth make way for the credit of it by the work of the Spirit, the work of grace upon the soul: If not, believe it not, the spirit of truth is a spirit of holiness; There is no truth in that word which speaks comfort to that heart, in which is not wrought the work of Holiness. Consequently, Thy sins are forgiven, in the heart of a Drunkard, Swearer, Whoremonger, is not the voice of the Spirit. The work and the word of the Spirit go together.

Nay, so evident is this, that the Doctor having sought to establish this Revelation of the Spirit as a principle that may not be disputed, and that cannot be demonstrated, doth yet in the close come in with this, Yet something more, for the Spirit doth give men to credit what he speaketh. His meaning I con∣ceive to be, That by this work of the Spirit, by which mans heart is framed to receive the Testimony of the Spirit, and to believe it, by it doth it appear that it is the Spirit of God which witnesseth their Adoption; so then, it is the voice of the Spirit that saith, Thy sins are forgiven, and it is evidenced to be the voice of the Spirit, because he frameth the heart to

believe it. It cannot be denied, but that it is the Spirit that giveth Faith to believe it; nor is it doubted, but that if this per∣swasion do come from the Spirit, it doth afford comfort; but still the question is, Whether this be the work of the Spirit or not: of the other, viz. The work of sanctification there is no doubt, which if it do not accompany that work of perswasion, I much doubt whether it be not an over bold presumption.

2. Touching Faith. This is delivered by the same Author: 1. That the Scripture doth authorize Faith to give full evidence concern∣ing Interest in Christ. 2. That this evidence of Faith is not Revealing, but a Receiving evidence; viz. As it taketh possession of what the Spirit Revealeth, and doth rest upon it. This Faith, saith he, brings with it unquestionable evidence, full assurance, and what needs a man look farther: The spirit within thee saith, Thy sin is forgiven, Faith receiveth it, and sits down sa∣tisfied, here is thine evidence (saith he) and thou hast thy por∣tion: For why, the Text of Saint John saith, He that believeth hath the witness in himself, q. d. He hath as much as can be de∣sired, when he hath believing in himself: And he that believeth not, hath made God a lyar, q. d. If when God hath spoken, man will not sit down with Gods bare Word, but seek for signs and marks drawn from his own works; this man hath made God a lyar. The sum of all returns to this, That this act of Faith re∣ceiving the Testimony of the spirit (that is, when the soul doth rest in it without any farther doubting) that this, I say, is the evidence of our Adoption and Justification: so then, ask him how do you know that sin is pardoned? His Answer is, because I believe it and rest satisfied in this perswasion. And is not this, I pray you, a very satisfying evidence? It is so, because I believe it is so; In this way what prophane person is there in the world who may not conclude for himself, if he will but force upon himself this perswasion.

Object. Nay, but it is not meant but of a perswasion which the Spirit hath wrought in the Heart: If God (saith he) hath given thee to believe it, this is thy evidence.

Sol. Yea, but how shall I know whether God hath given me this perswasion, or that Satan hath suggested it into my Heart. Doth the Spirit of God take a man out of the Dunghil of filthiness, and instantly without any

work of washing and cleansing, speak to him that word of com∣fort, pronounce him pardoned, and work in him the full pre∣swasion of it; or if he do speedily, and as it were suddenly work him to this ful perswasion, Doth he not at the same instant work a change upon his will and affections, by which that light that is set up in the understanding may be discerned to proceed from the Spirit of God? Surely thus we have learned Christ, and thus we teach: The Spirit of God doth work upon the whole soul, and all the faculties at once, and equally; Under∣standing and Will, Conscience and Affections: Nor is there mroe light of saving knowledge in the one, then there is heat of holines in the other: That Faith which doth not purifie the heart and cleanse the conscience, is not a saving Faith: such a perswa∣sion of pardon is but a presumption; that of S. Iames remaineth an everlasting Truth, Faith without works is dead.

Object. That Faith (saith he) is not dead where the whole essence of Faith is.

Sol. True, but wherein consisteth that essence of Faith? This is nothing but the eccho of the Heart (saith he) to this voice of the Spirit: Grant Faith to be the eccho of the Heart to the voice of the Spirit (though this indeed be but one act of Faith) yet by the voice of the Spirit we understand not that suggestion of Remittuntur, but the whole Text of Scripture, comprehending Precepts, Promises, Threatnings, in all which there is indeed an eccho of the Heart by Faith, Psal. 27. 8. But in this the Antinomian is farther off then the Papist: The essence of Iustifying Faith doth neither consist in this eccho to the Text of Scripture, nor in that eccho to that word of Revelation, but in an act that cometh in between them, ex gr. The Text of Scripture saith, He that believeth shall be saved: Is man justified by believing this for a truth, or rather by doing that duty which the word Believeth doth intimate, viz. The act of confidence and affiance in Christ. Again, the Spirit saith, Thy sins are forgiven; Is man justified because the believeth this word? Surely, no: He must have it, before the word that saith so be a word of Truth. So then the first eccho goeth before, the other doth follow after: The right act of ju∣stifying Faith, whence it is so named is that intermediate act of confidence and affiance. Understand me to speak of these acts of

Faith as first, second, third, in the order of Nature, not in the distance of time: In the order of Nature justification doth not go before Faith, but follow upon it: Nor is man justisted, because he doth perswade himself that so it is.

To wade no farther in this Argument: By this I suppose it is evident, That the new way of evidencing by the word of the Spirit, and the subscription of Faith, cannot lay the Ground of perfect peace, except there come in also the evidence of inherent Qualifications. The voice of Pardon, is not the voice of the spirit, except when it speaks to a Heart prepared and fitted for it: Then only is it true, when it falls upon a Penitent soul, a Repenting sinner; otherwise it is the suggestion of Satan. Again, the subscription of Faith is then a ground of comfort, when it is accompanied with such inherent Qualifications as do certainly proclaim the work of the sanctifying spirit in the Heart, otherwise it is but Presumption and rash Boldness.

The ground of all this is in the nature of this Testimony of the spirit: It is not denied, But that the testimony of the Spirit is the chief and principal assurance of our Adoption: that without it the soul is not finally rid of fears: that when it cometh, it taketh away all fears and doubts—But this is that which we are to nore, that this is rather an Attestation then a Testimony; a secon∣dary, not the first deponent: is not this rightly concluded from that of Rom. 8. 16. The Spirit witnesseth with our Spirit—where we have two witnesses joyning together their Testimonies to assert this truth, That we are the Sons of God: Two I say, viz. Our spirit, and the spirit of God, the witness of our spirit, i. e. of our conscience is the first; The spirit of God is the second: His work is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to witness together with our Spirit: i. e. To confirm and ratifie what that hath as∣serted. So that indeed the evidencing of this Testimony of the spirit is from the Testimony of our own conscience: If this do not first speak and conclude, that other of the spirit speaks not at all: Now the Testimony of the conscience is the conclusion of that practical Syllogism; and the certainty of this conclusion depends upon the verity of the Assumption, which mentioneth the work of grace in the Heart. So then, let it be the care of the Christian to make good the verity of the Assumption, that he

may truly say, I do repent▪ I am led by the spirit: I do believe and rest upon Christ, &c. This shall not only afford him com∣fort by the conclusion, but also assure him that he is not mis-led by the suggestion of Satan, but guided by the spirit, to rest upon that Testimony of his Adoption and Justification.

Notes

• * 1.1

  See Dr. Crisps Sermons upon Isa. 53.
• * 1.2

  See Dr. Crisps. Sermons upon Isa 53.