Three treatises, being the substance of sundry discourses

CHAP. XVI.

How the knowledg of blessed Interest in God may be attained. Desires to have the question de∣termined. A spirit free to yield to the deter∣mination. Arguments proper for the de∣ciding of the question. Those that have an Interest in God are much in holy resignation. Of taking answers when they are given.

THese things being premised, now I come to shew you how we may attain this blessed knowledg, that God is ours, and so quiet our hearts in this assurance, that he is our Portion.

First, Let it be the true desire of thy Soul to have this question determined and conclu∣ded, that God is thy God. Certainly many are careless concerning this business, that never much debate the matter, whether God be their God, or no. Others there are that have care enough, but it is a perplexed care, a care sowred with unbelief; there is a desire indeed raised, but it's mixed with per∣turbation;

the Soul is indeed in motion af∣ter it, but it is a very disorderly motion; working with fretting, and such disturbing fears, that they leave themselves without judgment. Exod. 6.9. It is said concerning the Children of Israel, that when Moses spake to them they would not hear him, for their an∣guish of spirit, and for their cruel bondage; for the shortness and straitness of their spirits. Fears do straiten.

Secondly, A second Means is this; Come with a spirit free to yield to the determination of truth one way or other; take your an∣swer from God as he shall give it. Certain∣ly there are a generation that know that they are very partial and foolish in this business, that fly from the decision and determination of this question, from a secret strong suspi∣cion that all is not well with them; and therefore they will rather flatter themselves with the uncertainty of their own estate, then affright themselves with the clear knowledg of their unhappy condition. As a guilty prisoner fears to think of the time of Judgment, because he knows there is just cause of suspicion that it shall go ill with him. Poor man! what shall it profit thee to carry things thus? If God be not thy God, what hurt is it for thee to know it? He that lives thus refuseth the judgment of

God, and as much as in him lies hates the judgment of God. There can be no greater evidence of a right spirit, then for a man to put the question home, whether God be his: for that man is not willing to be the Lords, that is not willing to have it determined, whether he be his or no.

Some again are so possessed and overcome with fears, so ready to self-condemnation, to what ever may afflict and oppress them, that they wrap themselves up in thick clouds, lest any light should spring forth upon them: These are like unjust Judges, that are preci∣pitant in their proceedings, that hear only one party. It is a dangerous thing for a man to mistake in Judgment; as the Wise-man speaks concerning Civil Judgment, Prov. 17.15. He that justifies the wicked, and con∣demns the just, even they both are an abomina∣tion unto God. You displease God, and sin against Truth and Righteousness, when you bear down your selves, and pronounce a sentence of death upon your own Souls, when God hath passed the sentence of life and peace upon you: You cross the design of Jesus Christ, which is a design of love and peace: You offer violence to that light, reason and spirit which God hath set up in you: You tempt God to say as you do, and to make good your words. Be therefore

willing to hear what God shall say to you, as they in Acts 10. said to Peter, We are all here ready to hear the things that are command∣ed thee of God.

Thirdly, A third Means is, To proceed and argue by proper Mediums, by such Argu∣ments as are proper to the Question. Some work themselves into a good opinion by false discourses; concluding upon insuffici∣ent grounds that God is their God, either from an empty appearance of good, or else from a real presence of the life of such things as may flow from other principles then the spirit of Adoption; as the fear of God, mourning for sin, subjection of spirit to the Commands of God; which things indeed are good, but may flow from another spring then the spirit of Adoption.

But if you would conclude in a right way of reasoning, that God is your God, argue then by such things as are proper to that state and relation wherein you suppose your selves to be toward God; and that is, in one word, a spirit of true Love: You shall find that working thus; it will carry thy Soul in propensions towards God, equal to thy consolations: The Soul that loves, is carried unto God with desires equal to its refresh∣ings, yea and more; for when it cannot taste the comforts of the Almighty, yet it is

carried after him in desires, and saith, Lord, I will love thee, though thou wilt not love me. This love also will work resignation of our selves to God, equal to all our enjoy∣ments and expectations from God. David was much taken with Gods love to him that tendred him in his distresses, but withall saith he, Lord, I am thy servant, Psal. 106. He gave himself to God in the sense of the sweetness of that mercy he had from God. Yea this will exceed also; for he will give himself to God, when he knows not but that God hath hid himself from him. This love will work equal melting of spirit with re∣joycing of spirit, and fill a man equally with shame and joy. True love makes a man as happy in sorrowing, as in rejoycing; and he never more abounds in godly sorrow, then when he abounds in the manifestation of Gods love to him. In Psal. 32. you may see how David was taken after he found mercy with God, see how he breaks forth detesting his own nature, and the natures of all men; he compares them to the horse and mule: like Asaph in another case, So brutish was I and ignorant as a beast before thee. Now if you would know whether God be your God, what do you find of such a spirit in you?

Some conclude too well in a false way,

by false Arguments. Some indeed too who beleeve, conclude too ill, to their own wrong, by mistakes also; as because they find their feet slipping, and their ways not so even, therefore they conclude their spirits are crooked, and there is no streightness in them: whereas it is not the action, but the disposition, whereby we should judg our selves; nor is it this or that tripping that discovers a man, but the inward frame of his spirit.

Again, They conclude, Surely God is not my God, because I feel my love so faint, my faith so feeble; whereas it is not the degree, but the truth of grace, that must discover our estates.

Fourthly, A fourth Means is this, Labor to be more full in closing with God, and in the resignation of your selves to him, and in con∣versing with him, in all delightfulness, and in whatsoever it is that shews your Interest in God: For as there is a light in all these, by which they bear witness of themselves, and of your happy state; so the fuller and stronger they are, the more clear, full and vigorous is their testimony. A tender plant newly springing from the ground doth not so well discover what it is, as when it is grown up to a full body; now it is easily known. This is certain, things are more

significant as they are more perfect. A little smoak discovers fire, but more smoak is more full in its discovery: This the Apostle Peter intimates, 2 Pet. 1.9. If these things be lacking, if men be but weak in these, if men be not only not sound, but little in these; they are dark-sighted, they cannot well discern things; their judgments will be very much clouded and darkened in the things that con∣cern their peace. Be frequent therefore in those works that discover your Interest, be frequent in conversing with God, frequent in expressions of the sincerity of your Love: for it is with God as it is with us; disco∣veries of our Love make discoveries of his Love. When I say to a friend, Sir, I love you, you are dear to me, and I am wholly yours; his heart opens to me, and there is an eccho in his spirit to my Love. When you come to God, and say, Father, I am thine, and will be thine, wholly thine, and always thine; if your Love can make you say so to God, much more the Love of God will make him say so to you, Thou art mine. In Zech. 13. They shall say, Thou art our God, and I will say, Thou art my people. Therefore be much in this.

Fifthly, Be true to your Interest, walk with a streight spirit, make streight paths to your feet; for upon such shall peace be: Psal. 119.

Great peace have they that keep thy Laws. God bears the clearest testimony, where there is most excellent walking. Usually his testi∣mony is according to the measure of grace, as the co-operation of the Spirit also is: And as God comes with the most terrible convictions upon highest transgressors, so he comes with sweetest consolations to those that walk most evenly. Uneven walking carries a shew of insincerity, and puts a dif∣ficulty upon beleeving. David had much ado (in this case) to conclude himself to be Gods; was a shattered man, and had lost his confidence. The Conscience of guilt to an Unbeleever is deadly, and even to a Be∣leever it is a wound. You put a sword into your enemies hand, when you walk not up∣rightly: You arm your unbelief against your selves; that is too strong without your help. This is certain, that no hope conquers fear, but that which conquers sin; for they have both one foundation. If therefore now you would know, and would walk in this light, that God is your God; then you must walk uprightly and faithfully in your Interest.

Lastly, Take answers of Love when they are given you, and keep them, treasure them up as most precious things; bless Jesus Christ by whom it is that you enjoy them, and suf∣fer

not the great question of thy Soul to be always in agitation: Suffer not thy self to be brought to endless disputes, when the cause is once heard and concluded. It is as well sinful to make voyd the grounds of our Consolations, as to break the bonds and cords whereby God holds us to obedience. You put gold no more to the touch-stone when it hath once passed the furnace; you say it is gold. Suffer not your selves to be tossed in whirls of amazement, when God hath said he is your God. It is true indeed, there will be objections, and they cannot be shunned, they are often injected; yet these things must sometimes pass undisputed. Mark the season when these things are dis∣puted in your Souls; commonly at the worst season, when a man is at greatest dis∣advantage. When Job's spirit was disturb∣ed, you know what amazement he fell in∣to; and what advantage did it take of him?

Another season is the season of transgres∣sion. The Devil so works in our unbelee∣ving hearts, that we oftentimes put that to the question, that God before hath put out of question. Offences should not work in us amazement and fear of our former bon∣dage, but they should work in us brokenness and shame. Lord, pardon me, saith David, for

my sin is very great. The greater our trans∣gression is, the more we should have recourse to God and his goodness; but by no means fly from him. Certainly Gods design is to break sin by sin, and his aym is to out-shoot the Devil in his own Bow. Oh! they love much to whom much is forgiven. The end of this discourse is, that you would be seri∣ous, solemn and impartial in debating of this business; for when God hath cleared the matter, it is to thy hurt to bring it about to be disputed again.