Media: the middle things, in reference to the first and last things: or, The means, duties, ordinances, both secret, private and publike, for continuance and increase of a godly life, once begun, till we come to Heaven. Wherein are discovered many blessed medium's or duties, in their right method, manner and proceedings; that so a Christian (the spirit of Christ assisting) may walk on in the holy path, which leads from his new birth to everlasting life. / Drawn, for the most part, out of the most eminently pious, and learned writings of our native practical divines: with additionals of his own, by Isaac Ambrose, minister of the Gospel at Preston in Amoundernes.

CHAP. 6.

SECT. I. Of the nature of Evidences.

THe Scriptures set out the ways of discovering things spi∣ritual, by sight and by taste: By taste, Experience is meant; and by sight, faith, and assurance of faith is intended: Peter speaks of tasting that the Lord is gracious; and Moses by faith saw him which is invisible: David joyns both together, O taste and see that the Lord is good: Blessed is the man that trusteth in him. We have done with tasting, the next is seeing, which I call Assurance, or Evidence: Would we know what these Evidences are? I look at them as inherent and habitual observa∣tions of the Spirits actings in the Soul; of which the beloved Apostle speaks so often, Hereby we know that we know him, if we keep his Commandments.—We know that we have passed from death unto life, because we love the Brethren: — By this we know that we love the children of God, when we love God and keep his Commandments:—These things have I written unto you that be∣lieve on the name of the Son of God, that ye may know that ye have eternal life; and the Apostle Paul, Now we have received, not the Spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God.

SECT 2. Of the gathering of Evidences.

NOw for Evidences (as Experiences) it is our duty

• 1. To gather them.
• 2. To improve them.

1. For the gathering of them, observe we

• 1. A right season.
• 2. The right way.

1. Seasons must be observed; for when thick mists surround us, and black clouds cover us, we cannot so well judge either

of our selves, or of our own concernments: David in desertion refuseth to be comforted; he spilt all the cordials and physick that was brought him, he was not onely void of comfort, but refused it: What? bring me promises (will a Soul then say) you may as well carry them to one in Hell; What? are these the Evi∣dences of Gods love? I see no such thing, here's nothing but scru∣ples, and doubts, and flaws: O how apt is such a one at such a time, to forsake his own mercy, to take Satans part, to plead against his own title, his own interest, in the best things he can have interest in: Now therefore, if we will draw a Book of Evi∣dences, it is good to observe times, and such precious opportu∣nities of comforts and refreshings as God vouchsafeth un∣to us.

2. The right way must be observed, and that consists—

In eying

• 1. The precious promises of Christ.
• 2. The inward graces unto which those promises are made.
• 3. The truth of those graces written in our hearts.
• 4. The testimony of the Spirit, witnessing with our spirits that we are the children of God.

1. We must eye the precious promises, and yet not so as that we must close with them, or rest on them alone, without seek∣ing for, or closing with Christ in those promises; the Promise is but the Casket, and Christ the Jewel in it; the Promise is but the field, and Christ the Pearl hid in it, and to be chiefly look'd at; the Promises are the means by which we are assured, not the things on which we are to rest: It were folly for a man to think he hath an interest in an Heiress Lands, because by some means or other he hath got the writings of her Estate into his hands; all know that the interest of the Lands goes with her person, and with relation of marriage to her, otherwise with∣out a title to her self, all the writings may justly be fetched out of his hands again; so it is with the Promises, they hang all upon Christ, and without him there is no interest to be had in them.

2. We must eye the inward graces to which the Promises are made, not that we must be too much carried away with the signs of Christ in our hearts, and not after Christ himself; as

pleasures that are lawful in themselves, may be unlawfully used, when our thoughts and intentions are too long, or too frequent, or too vehement in them; so that to dead the heart either to the present delighting in God, or pursuing after him with the joynt strength of our Souls, as our onely chiefest good; so an immode∣rate recourse unto signs (barely considered as such) is as unwar∣rantable, when thereby we are diverted, and taken off from a more constant actual exercise of daily thoughts of Faith to∣wards Christ immediately, as he is set forth to be our Righteous∣ness; and yet the mindes of many are so wholly taken up with their own hearts, that as the Psalmist says of God, Christ is scarce in all their thoughts: Let these consider, what dishonor this will be to Christ, that his train and favorites (our Graces) should have a fuller court, and more frequent attendance from our hearts then himself, who is the King of glory: Now to rectifie this error, the way is not wholly to reject all uses of such Evidences, but to order them rightly; as thus,—

1. Let not the use of graces go before, but follow after an address of Faith first renewed, and acts of Faith first put forth upon Christ himself: Thus whensoever we would go down into our own hearts, and take a view of our graces, let us be sure first to look wholly out of our selves unto Christ, as our Justifica∣tion, and to close with him immediately, as if we had no present or by-past grace to evidence our being in him; and if then (whiles Faith is thus immediately clasping about Christ) we finde either present or forepast graces coming in, as handmaids, to attend and witness to the truth of this adherence unto Christ, this will derogate nothing from Christs honor, or the Doctrine of Free-grace.

2. Let us in the closure of all, begin afresh to act Faith upon Christ immediately, with a redoubled strength; as Faith should give a leading to the use of Graces, so the sight of our Graces should be as a back-door to let Faith in again, to converse with Christ: Even as at the Sacrament, the elements of Bread and Wine, are but outward signs to bring Christ and the heart toge∣ther, and then Faith lets the outward elements go, and closeth and treats immediately with Christ: So grace is an inward sign; and whiles men make use of it, onely as of a bare sign to let them come in to Christ, and their rejoycing is not in it original∣ly,

but in Christ; their confidence is not upon it, but upon Christ: There is no danger at all in making such use of signs; for thus we make our Graces subordinate and subservient to Faith, whilest it makes Christ its Alpha and Omega, The begin∣ning and the end of all. I know it is strongly objected against Christians, That many forget, and seldom use an intire, immedi∣ate close with Christ, whilest in the mean time the stream of their most constant thoughts and deepest intentions, are ever running upon their Graces, and the gracious workings thereof in duties towards Christ: Others on the contrary run all on Christ, despising the Graces of the Spirit, because (say they) Christ is all in all to them; so that if we ask such, Have you any Grace, change of heart? &c. tush, what do you tell them of Repentance, Holiness, &c. they have Christ, and that is suffi∣ent; they have the substance, and what shall they now do with shadows of Ordinances, Duties, Graces? they have all in Christ, what should they look for Evidences, from any Graces inherent in themselves? O let those mourn over themselves, that have with much affection been seeking after Christs benefits, peace of conscience, holiness of heart and life, but have not sought first and last to embrace, and have the person of the Lord Jesus Christ himself; and let such tremble, who in advancing Christ himself, and Free-grace, will needs abolish and despise those heavenly Graces which flow from him unto all the Elect: The Law of God is written on the heart of Christ, Heb. 10.7. and if ever he wraps us up in the Covenant of Grace, He will write his Law in our hearts also, Heb. 8.10. The right way for both, is to order their Evidences aright, and by this course Graces will have their due, and the life of Faith will still be actually maintained and kept upon wing, in its full ure and exercise towards Christ alone for Justification.

[Quest.] Why would not some men have Grace or Sanctification an Evidence?

[Answ.] In some it ariseth from their lusts, which they have a minde to live quietly in, desirous to keep their peace, and yet unwilling to forsake their lusts; and hence they exclude this Witness of wa∣ter or Sanctification, to testifie in the Court of Conscience; in others, I think it doth not arise from want of grace, but because the Spirit of Grace and Sanctification runs very low in them;

it can speak little, and that little very darkly and obscurely for them, therefore they have no great minde that it should be brought in as any witness for them; others I think may have much Grace, yet for a time they cast it by as an Evidence unto them, because they have Experience how difficult and trouble∣som it is to finde this Evidence, and when 'tis found, how trou∣blesom to read it, and keep it fair, and thereby to have constant peace and quietness: And hence arise those speeches, Why do you look to your Sanctification? it is a blotted Evidence, you may have it to day, and lose it to morrow, and then where is your peace? These men, because they feel not that measure of Sanctification they would, do therefore vilifie and deny that they have; because they feel a Law of sin in their members, leading them away captive, therefore they will not take notice of the Law of their mindes, whereby that inner man delights in the Law of God, and mourns bitterly under the body of death, by which they might see with Paul, That there is no condemnation to such, Rom. 8.1. But I shall propose one thing to Conscience: Suppose thou wert now lying on thy Deaths-bed, comforting thy self in thy elected and justifi∣ed estate; suppose the Spirit of God should now grapple with thy Conscience, and tell thee, If thou art justified, then art thou sanctified, 2 Thess. 2.13. Is it thus with thee? what wilt thou answer? if thou sayest, Thou art not sanctified, the Word and Spirit will bear witness against thee, and say, Thou art not then justified: If thou sayest, Thou knowest not, thou lookest not to Sanctification, or the fruits of the Spirit; they will reply, How then canst thou know or say thou art elected or justified? for it is a truth as clear as the Sun, None are justified, but they are sanctifi∣ed, and if they are not sanctified, they are not justified: O bless God for any little measure of Sanctification, do not scorn or se∣cretly despise this Spirit of Grace, knowing that without it thou shalt perish, but if thou hast it, thou hast an Evidence of thy part in Christ; surely Grace is the image of Christ stamped upon the Soul, and they who reflecting upon their Souls, see the image of Christ there, may be sure that Christ is theirs; Christ hath given all himself to those, to whom he hath given this part of himself.

3. We must eye the truth of those Graces thus written in our hearts: There is a great deal of counterfeit Grace in the world;

a true Christian can have nothing, as discernable to others, but an hypocrite may have and do for the outward semblance as much as he; it is good therefore to try the truth of our Graces, and herein the rise, maner and end of our motions carry much manifestation in them. But of this more largely in the Duties of Self-Examination, and Receiving of the Lords Supper.

4. We must eye the testimony of the Spirit, witnessing with our spirit, that we are the children of God: As God hath set up a frame of holiness in every Believer, so he hath given unto us the earnest of the Spirit: The Graces of the Spirit are a real earnest of the Spirit, yet they are not always an Evidential earnest, therefore an earnest is often superadded to our Graces.

There is a threefold work of the Spirit;

• 1. To convey and plant Grace in the soul.
• 2. To act and help us to exercise the Graces which are planted there.
• 3. To shine upon and enlighten those Graces, or to give an earnest of those Graces.

This last work the Spirit fulfils two ways;

• 1. By Arguments and Inferences, which is a mediate work.
• 2. By presence and influence, which is an immediate work.

This the Apostle calls Witness-bearing, the Spirit brings in the witness of the water, and of the blood, which is his mediate work; but besides and above these, he gives a distinct witness of his own, which is his immediate work, and is in a way of pecu∣liarity and transcendency, called, The witness of the Spirit: Hence that of the Apostle, We have received not the Spirit of the world, but the Spirit which is of God, that we may know the things that are freely given us of God: The things freely given us, may be re∣ceived by us, and yet the receipt of them not known to us; there∣fore the Spirit for our further consolation, doth (as it were) put his hand and seal to our receipts; whence he is said, To seal us up unto the day of Redemption.

[Quest.] But how may a man discern between the testimony of the Spirit, and the illusion of Satan?

[Answ.] I Answer, There is ever an harmony and sweet accord be∣tween the inward and outward testimony, between the Spirit of God, and the Word of God, and therefore we may discern the testimony of the Spirit by the Word. Thus in the Old Testament,

all Revelations were to be examined by the Word, Deut. 13.1. Isa. 8.20. and in the New Testament our Savior tells us, That the Spirit shall lead you into all truth: How so? For 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 al∣ready contained in the Scriptures?

[Obj.] Nay then (say some) the credit of the voyce of the Spirit, must depend upon the Word, but this must not be allowed, that any thing should be of such credit, as to give credit to the Spirit.

[Sol.] I answer, Why not? the Scripture we know is already known and received as the Word of God, and therfore what cometh after it, must needs borrow credit from it: Indeed, the truth of what the Spirit speaketh doth not depend upon the Word, yet the credit of it doth.

[Obj.] But there is no more Evidences (say they) save onely the reveal∣ing Evidence, the Spirit of Christ, and the receiving Evidence, which is Faith; the Spirit within thee saith, Thy sin is forgiven thee, and Faith receiveth it, and sits down satisfied; now here is thy Evidence, if thou hast onely these two, thou hast thy portion, thou needest no more.

[Sol.] I Answer: 1. In this way, what prophane person is there in this world, which may not conclude for himself, if he will but force upon himself this perswasion, That the Spirit saith it, and I believe it. 2. The revealing and receiving Evidence (i.) the Word of the Spirit, and the subscription of Faith, do not lay the ground of perfect peace, except there come in also the Evi∣dence of inherent qualifications. For the better understanding of this, observe, That the Evidence of the Spirit is either mediate, when it enables the Soul to frame a Syllogism, wherein the minor, sc. the dictate of the Conscience, so far maketh to this Evidence, as our Graces are witnessed unto by the Spirit, 1 Cor. 2.12. or immediate, which is indeed without any such discourse of our con∣science, and wherein our spirit is meerly passive or receptive, an act of irradiation or impression of Gods love, or (as some call it) a transcript of the decree of Gods election set upon the Conscience; the Scripture calls this especially, A seal of the Spirit, which imports the meer passiveness of the heart to it, as of the wax to the seal; and this Evidence is solitary, without reference to Inherent Graces, yet howsoever, it excludes them

not, nor cometh in till that mediate Evidence precede, Eph. 1.13. Hence I infer, the mediate testimony of the Spirit, that ordinarily concludes; for hic & ille, doth not speak according to the Word, but where a Text of Scripture hath a Quicun{que} for the Proposi∣tion, and a work of the sanctifying Spirit for the assumption; as thus, the Scripture saith, They that repent and believe:— They that are led by the Spirit of God, are the sons of God, Mark 1.15. Rom. 18.14. Hereupon the renewed and sanctified Con∣science saith, I do repent and believe, I am led by the Spirit, therefore I am the childe of God: Now this conclusion deduced, if afterwards the immediate testimony of the Spirit (manifested by an heavenly impression and irradiation upon the Soul) comes in with his attestation to confirm it, we may not doubt either of this or of the former testimony, because now they both speak according to the word and work of Grace in the heart; the ground of all this is in the nature of this testimony of the Spirit, which is rather an attestation, then a testimony; a secondary, not 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.) 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.) To confirm and ratifie what that hath asserted; so that indeed the evidencing of this testimony of the Spirit, is af∣ter 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 the 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 do believe, I am led by the Spirit; and this shall not onely afford him comfort by the conclusion, but also (when the immediate testimony of the Spirit comes in with his attestation to confirm it) it will assure him, that he is not misled by the suggestion of Satan, but guided by the Spirit in this point of assurance: Surely (will he say) this is the Spirit of God, for

now he speaks according to the Word of God, and according to the work of his own Grace within me.

SECT. 3. Of the improving of Evidences.

2. FOr the improving of Evidences, we must endeavor to pro∣duce that fruit, that frame, that disposition of heart which the Lord requires, directs and looks for in such a case, as the ad∣miring of Gods unsearchable Grace in Christ Jesus; a sober, mo∣derate and self-denying use of our Evidence-comforts; a fiducial pleading of all the precious promises of the Gospel; a chearful bearing of crosses, a holy contempt of Creature comforts, a bold approaching to the Throne of Grace upon all occasions, a valiant adventuring for Christ, longings for the appearings of the Lord Jesus, a confident contest with sin, a couragious resisting of temptations; I may adde humility, love to God, fear of offending, zealous labors to advance Christ in the power of Grace, &c. all which are the fruits of legible Evidences in true Christian hearts: And our Evidences thus improved, then is the whole business Christianly managed indeed. But of these in the next Section.

SECT. 4. Of the Sanctification of Evidences in their several uses.

THe Sanctification of Evidences is manifested (as we said) by several Dispositions: To inlarge my self; No sooner is the Soul setled in its Scripture-perswasions, and Spirit-perswasions, that God hath translated it unto Christ, but immediately there follows,—

1. A deep admiring of Gods unsearchable grace in the Lord Je∣sus Christ: Hath the Lord assured me that I am his? O my Soul, stand amazed at this endless, boundless love of the Lord; it is of his grace that ever I did bethink my self of the danger of my sinful course I was formerly in; it is of meer grace that the Lord Christ dyed

for my sins, and rose again for my Justification; It is of his spe∣cial grace, that the Spirit of Christ should thus whisper to my Spi∣rit, Thy sins are forgiven thee. O the bountifulness and love of God to man! O I am swallowed up in this depth! It is a mystery which may astonish Angels, an Orient Pearl which out shines all the sparkling Jewels of the whole Creation. When the Jews heard of the Proclamation of King Cyrus, by which they were set free from their long and tedious captivity, they were wrapt with joy, they were like to men that rather dreamed, then possessed the thing that their souls longed after: How much more will Assurance that we are set free from the perpetual bondage of sin, and restored to the everlasting freedom of righteousness and life, make us wonder at the infinite wisdom; and unspeakable good∣ness of our heavenly Father? The Saints considering the good∣ness of God towards man in his creation, brake forth into holy admiration, Lord, what is man, that thou art mindeful of him? The Prophet calling to minde long after, what God had done for his soul, cannot pass it over without servent praise, What shall I render to the Lord for all his benefits towards me? How much more ought and will that man that is assured of Gods fa∣vor and love towards him, for ever admire the mighty power, unspeakable goodness, and rich mercy of God, who hath deli∣vered him from the pit of hell, from the power of Satan, from the curse of the law, and from the waiting for of all the wicked Devils, and damned Spirits, and withal, hath translated him into the kingdom of his dearest Son? O needs must his heart be in∣flamed with love, and inlarged in praises!

2. A sober, moderate, and self-denying use of Evidence-comforts: I speak not herein against the frequent actings of grace, or against the simply looking on them, or comforting our selves in them, especially under sad hours; but against the exces∣sive, overflowing, over-loving way of Evidence-comforts, against the abuses thereof: which may be in these particulars; as 1. When we pore more frequently upon the comforts of our own gracious actings, then upon Jesus Christ and his death; when we live too much on the sight of a new-created birth in our selves, and the image of the second Adam, though indeed we have Christ himself to live on. 2. When we wonder so much at what is done in our selves by the grace of Christ, that we begin to

make a mixture of self therewith, and immediately we sit down and write of our selves an hundred in stead of fifty. 3. When we think graces and comforts so rooted in our selves, that we neg∣lect God and Christ for the upholding, encrease and exercise of them. 4. When we rest upon, and too much confide in the power of inherent grace, former revelations, and witnesses of Gods Spirit, which are all but creatures, acts of God upon us, and in us; and therefore in doing thus, we make an Idol of in∣herent grace, and put that trust in it, which we should repose in the Lord alone: and so, as the Lord speaketh, We go a whoring after our own hearts. Now all these flow from the corruption of our nature, and not from the nature of assurance; the pro∣duct of true Evidences is, a praising of God for them, and a comforting our selves in them, as in the fruit of his eternal and unchangeable love: Our rejoycing is this, even the testimony of our conscience, that in simplicity and godly sincerity, we have had our conversation in the world; but not a making of them the onely or chief grounds of our hope and comforts, for God in this case may leave us to our selves, That no flesh should rejoyce in his presence.

3. A fiducial pleading of all the precious Promises of the Go∣spel: And hath the Lord indeed given me a kiss of his mouth, a sure sign of his love? Why then, O my soul, arise, and lay hold on all the Promises, which God of his mercy in Christ doth offer in the Gospel: Be not dismaid by reason of thy unworthiness, for the Promise is of grace, freely offered, and freely given to them that be most unworthy in their own eyes: Thou art unworthy of the least crumb of Mercy, but of the riches of his grace God hath given thee the Promises of highest advancement, if thou wilt but embrace them. I will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty: — And it shall be in the place where it was said unto them, Ye are not my people, that there they shall be called, The children of the living God: —He that overcometh shall inherit all things, and I will be his God, and he shall be my Son. Surely Lord, I will lay hold on these promises: I will yet draw nigher to thee, and put my trust in thy mercy; I will henceforth flie to the throne of Grace, to get my title made surer and surer unto my conscience. O Lord, I believe, help thou my un∣belief. Thus the soul pleads with God, and God is well pleased

with such pleadings; the soul is assured of salvation, and yet prayeth in the midst of assurance, Who am I, Lord, that thou shouldest make such ample and free promises unto thy poor servant? Of thy free mercy, and according to thine own heart hast thou spo∣ken all these great things, to make thy servant know them; and now O Lord God, establish, I beseech thee, the word that thou hast spo∣ken concerning thy servant.

4. A chearful bearing of crosses: Hence Paul eying that object of assurance, that weight of glory, he counts all his af∣flictions light, momentary; he sung in the dungeon, and reckoned it a special favor to be a sufferer for Christ: The fire of divine love so inflames Christians in this condition, that much water of Persecution cannot quench it; yea, such is the nature of this fire, that it feeds on those waters, and grows more fervent by that which would quench it; no wonder: it is but a light affliction, but it causeth unto us a more excellent and eternal weight of glory; and parts of this glory the Christian now receiveth aforehand, as earnests of the whole: This makes him to rejoyce (even in the midst of crosses and losses) with a joy unspeakable and glorious: And hence it is that a Christian despiseth the sufferings for the joys, yea, the sufferings are so overcome by the joys, that the sufferings do not turn his joys into sadness, but his assurance turns the sadness of his sufferings into joys, for he rejoyceth in his suf∣ferings.

5. An holy contempt of Creature-comforts: This is another fruit of assurance, it will make a man endeavor to rid himself from such feculent matters here, to contemn them, to trample them under his feet, and out of the greatness and goodness of his spirit, ambitiously to long after the presence of the Lamb. Do I speak or write to the denizens of Heaven? tell me then, you that carry the Evidences of Heaven in your hands and hearts, is it not thus with you? hath not God wrought your hearts to this frame and divine disposition? if not, he will do it first or last; for citizens of Heaven set not much by the best things on earth, when they are themselves, and act like their Savior. It was a good speech of an Emperor, whatsoever he himself was, You (said he) gaze on my purple Robes, and golden Crown, but did you know what cares are under them, you would not take them up from the ground for them; but suppose there had been no

cares but pleasures in them, yet Moses when he had this assurance of Faith, He refused to be called the son of Pharaohs daughter, choosing rather to suffer affliction with the people of God, then to enjoy the pleasures of sins for a season; esteeming the reproach of Christ greater riches then the treasures of Egypt, for he had respect unto the recompence of reward.

6. A bold approaching unto the throne of Grace upon all occasions: Because we are assured, therefore we beg any thing of God with greater affiance; Prayer is nothing else but the stream and river of Faith, and an issue of the desire of that which we joyfully believe: Our Savior Christ knew that his sheep should never perish, and yet he prayeth, Holy Father, keep them in thy name: Paul knew assuredly, that the Lord would deliver him from every evil work, yet without ceasing he prayeth to be de∣livered from evil. Assurance addes fervency to prayer; the firmer our Faith, the more free is our access, with boldness and confidence to the throne of Grace, the more fervently and boldly can we pray, Abba Father: Assurance hearkeneth what the Lord speaketh, and speaketh back again in fervent groans and desires; it hath the promise of God, and therefore is bold to pray, and will not keep silence, Thou, O Lord of Hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house, therefore hath thy servant found in his heart to pray this prayer unto thee; nay, Assurance puts on the Soul to ask any thing it wants; these be the times when the Spirit moveth the waters, therefore, Now (saith Assurance) cast in your Petition, and whatsoever grief it hath in it, you shall be cured of it: Now the King holds out his golden Scepter, And therefore (saith As∣surance) let the Queen come in boldly with her request, though it be for a Kingdom; yea, this King likes it best, if first we seek a Kingdom, and the Righteousness inseparably annexed to it, for then we shall have all other things with it.

7. A valiant adventuring for Christ: Is a man assured of Gods love in Christ? such a one fears not any troubles, he knows all comes through his Fathers hands, and that man and Devil cannot do what they would, and therefore he goes on comfort∣ably to day, to morrow, and to the end; he is like one of Davids Worthies, or like David himself, that having got experience, fears nothing; he walks up and down the world like a Gyant,

higher by head and shoulders then most men, he holds in his hand a strong shield, that the Devil himself cannot peirce, but it quench∣eth his fiery darts: He gets a victory against the world by his Faith, and Samson-like, breaks all bands of temptation as straw, he leaps over a wall, breaks a bow of steel, lays heaps upon heaps.

8. An earnest longing for the appearing of the Lord Jesus: As he adventures and conquers in life, so he can think of death, without any prevailing fear; he can say with Paul, I desire to be dissolved, and to be with Christ; and with Stephen, Lord Jesus re∣ceive my spirit; and with the Spouse in the Canticles, Come away, my Beloved, and be thou like a Roe, or to a yong Hart upon the Mountains of spices. It is the voyce of Assurance, My life is hid with thee, O Christ, and therefore appear quickly, my Life, my Jesus, that I may quickly appear with thee in glory; let the day of gladness quickly come, wherein both soul and body, even my whole self, may eternally enjoy thee: I cannot be still put off with these tastes and earnests, my love and longing is rather inflamed by them to the fruition of thee: The very voyce of these earnests is, Come; yea, they scarce know any other language but Come, therefore again and again they s••y, Come; yea, after they have said, Come, as if that were not enough, they say, Come quickly; and now, what can the Soul say more to her Lord? onely as be∣fore she still said, Come, so now will she still say, Amen; even so, Amen and Amen.

9. A loathing of sin, indignation for sin, contest with sin, and a continual watch against the baits and allurement of sin: How can it be conceived that a man should be assured of the par∣don and forgiveness of many sins, but it will work a greater loathing and detestation of sin, unfeined abasement for former weakness, and continual watchfulness, to keep himself pure for the future, that he lose not his comfort, nor dishonor God, who hath done so great things for him? It is Satans cavil against the Saints, That Assurance begets security: Assuredly, if it be true Assurance, it will through Christ mortifie our lusts, and quicken us to more sincere, setled and constant obedience; nor is it possible that a Christian should hold his assurance any longer, then whiles he follows, cherishes and feeds in himself this heavenly af∣fection.

[Obj.] But some may object, If we say we have no sin, we deceive our selves:—Who can say his heart is clean?—There is no man just, that sinneth not: — And how can these two stand together, Sin and Assurance?

[Sol.] I Answer, Gross sins, grievous sins, are not compatible with the hope and assurance of a Christian, especially reigning sins committed with delight, or indulgence: This spot is not the spot of Gods children, and yet such sins as we call infirmities, blemishes, remainders of Original corruption, under which the Regenerate must labor so long as they live: These are not alto∣gether incompatible with Assurance, nor do they hinder the lively workings of faith, in receiving the promises; it is good therefore to distinguish betwixt sins, which administer matter of humiliation, and such as may give occasion to the Soul to question its Regenerate estate: As — 1. There are sins of simple ignorance, unavoidable infirmity, sins of forgetfulness, in∣consideration, passion, pettishness, inordinate fear, whereto there is no advised consent, and these may stand with Assurance. But 2. There are foul sins, enormous crimes (not to speak of sins wilfully committed with full consent, delight and contentment, to the utter exstinguishing of the Spirit of Grace, which shall never befal them that are called according to the purpose of God) and those sins hinder Assurance, so that the sinner cannot for the present lay actual claim to any one priviledge of Grace formerly enjoyed; I deny not but he may still retain his right and title to eternal life, but he is in this condition suspended from actual claim, until he rise again by Repentance, and so recover not a new right and title, but a new claim by vertue of the old title.

10. A couragious resisting of doubts, scruples, temptations; not but that doubts will come after assurance: We see the Sun is one day bright, and the next day is covered; Evidences may be lost, though interest be continued: yet Assurance and Evi∣dences rightly improved and sanctified to us, may help us against all the shakings, and shiverings, and doubtings of the Soul, and of their own nature they do resist them: Hence the best cure and remedy of doubtings, is to perfect and strengthen our assurance; the more purely the fire burns, the less smoke it hath; when the light and heat of the Sun are greatest, then the clouds and

misty vapors are fewest: Assurance and Doubting are like a pair of scales, where the weight of the one bears away the other.

[Quest. 1] But how should assurance be strengthned?

[Answ.] 1. Go we to God, for God who gave it can strengthen it: Every grace depends upon him, not onely for birth, but also for complement; his strength must lead us on from strength to strength, and therefore if we would have strong assurance, we must go to a strong God, and beg of him for it: O Lord (say) my knowledge is dim, lighten that candle, open mine eyes yet more and more, that I may see thy truth; my assents many times shake, but do thou establish and confirm my heart in thy truths; my em∣bracings, applications, are very trembling, and broken, and inter∣rupted, but do thou guide my eye to look upon my Savior, and do thou guide my hand to lay hold on him, do thou enable my will and affections, to embrace all the goodness of thy self, of thy Christ, of thy Word; my faith is but weak, but Lord, I would have more faith, even full assurance of faith, and thou canst work it, O do it for thy weak servant.

2. Be in the way of strength: There are ways in which God doth reveal his arm (i.) his Ordinances; he that is too good for the Ordinances, will ever be too weak in his faith. One thing (could David say) have I desired of the Lord, that I may dwell in the house of the Lord all the days of my life: and to what end? that I may behold the beauty of the Lord, and visit his Temple: what this beauty is, he himself expounds, We thought of thy loving kindeness in the midst of thy Temple: The loving kindeness of God, his mercy and countenance upon his own servants, that is the Lords beauty, that is it which makes him amiable in his own people.

3. Let assurance know its priviledges, & then it wil grow strong∣er. Ye are a chosen generation, a royal priesthood, an holy nation, a pe∣culiar people: they who descended from the blood of Abra∣ham had more priviledges then others, and have not they greater who come of the blood of Christ? The Priests of the Law had singular exemptions, and Kings of all men are most highly pri∣viledged; and do Believers come short, who are not prophane, civil, typical Priests, but royal Priests? who are not Priests onely, nor Kings onely, but both Kings and Priests: A royal priesthood, an holy nation, a peculiar people. If we did once throughly know our

priviledges, the grants of favor, the free access, the singular acce∣ptance we have with God in and through the Lord Jesus Christ, how might we keep down our fears, and our doubtings, and with fullest eagerness embrace our God, our Christ, our Promises.

4. Observe, and call to minde our former Experiences of Gods favor and love: I will remember (saith David) the years of the right hand of the most High (i.) the years and times of my life, wherein I had sweet experiences of Gods mercies and love: why, what of that? he tells you, Because thou hast been my help, therefore in the shadow of thy wings will I rejoyce. But of this point in the last Chapter.

[Quest. 2] But what if after all these means used, no Sun appears, our E∣vidences are quite lost, God suspends all comforts?

[Answ.] In such a case we must endeavor to live above Evidences, by working the soul to close with, and depend upon an absolute Pro∣mise: To this purpose it pleaseth the Father of Mercies; some∣times to convince and perswade the soul, that he will supply what is wanting, heal backslidings freely, work both will and deed ful∣ly, whereby he sustains the soul in life, and raiseth it up as it were from the grave of despair and dismal distress. Thus David ex∣pected to receive his Assurance, when he cryed, Why art thou cast down, O my soul? — Hope thou in God, for I shall yet praise him for the help of his countenance: And if at our first conversion, when we had nothing but the offer of Free-grace to look upon, we cast our selves on God, why not now, when our Assurances wholly fail?

SECT. 5. The Evidences of a weak unworthy servant of Christ, laid down according to the Rules aforementioned.

THe life of all we have said, is Practice: Hence I make bold to lay down the Evidences of a poor creature, not worthy to be named, much less to have his Name written in the Book of Life.—He gives them thus:—

1. The Texts containing Pro∣mises.	2. The Graces to which Promises are made; or my particular Evidences.	3. The truth of these gra∣ces examin'd	4. The testi∣mony of the Spirit.
	After acts of faith first put forth upon Christ himself, and closing with him immediately, as if I had no present or by-past grace to evidence my being in him: I now bring in these graces or workings of the Spirit of Christ in me, as handmaids to attend, and to witness to the truth of this adherence unto Christ, which I call my Evidences.	See in the duty of Self-examination and Recei∣ving of the Lords Sup∣per.	Which is either by Arguments & Inferences from the word and work of grace in the heart, or by presence and influence, ma∣nifested by an Heavenly im∣pression and ir∣radiation upon my soul!
1. John 3.5, 8. 1 Pet. 1.23. 2. Joh. 1.11, 12. 2 Pet. 1.3, 4. 3. Gal. 2.20. 4. Psal. 119. 6, 7. 5. Psal. 119.5, 128. 6. 2 Cor. 7.10. 7. Ezek. 9.4, 6. Psa. 119.136. 2 Pet. 2.7, 8. 8. Rom. 10.1. 9. John 4.19. Psa. 119.165. 1 Joh. 3.10, 14 1 John 4.7. 10. Rom. 7.23. Gal. 5.17. 11. Psal. 19.12. 12. 1 John 3.3. Rev. 15.3. 13. Mat. 10.39. Mark 10.21. Luke 9 23, 24 14. Psal. 89.15. Isa. 12.3. John 15.11. Rom. 14.17. Gal. 5.22. 1 Pet. 1.8.	1. My Conversion from corruption to Christi∣anity, the time whereof (I bless God) I remem∣ber. 2. My desire and endeavor to relye on the Pro∣mises of Christ, both for this life and that to come. 3. My Experience that I could act Faith, and lay hold, and rest upon the Promises of God in diverse cases and conditions. 4. The chief aym and bent of my heart, which for the main is God-ward and Christ-ward. 5. My respect to all Gods Commandments, de∣siring that I could give up my self wholly to God to do all his will. 6. My renewed repentance for my often failings, and sins committed against God. 7. My grief for the sins of the times and places where I lived. 8. My earnest desire and prayer to God for Israel, and for all I know, That they might be saved. 9. My love to God in Christ, to his Word, Ser∣vices, Saints, and all things that belong to him. 10. My sense and feeling of the fight and com∣bate between the flesh and the Spirit. 11. My watch to strive against secret sins, which no eye sees, as well as against publike, notorious, scandalous sins. 12. My desire after Christ for his holiness, as hap∣piness; taking him for my King and Husband, as for my Jesus and Savior. 13. My willingness to suffer shame and disgrace, and (if my heart deceive me not) persecution and death for Christ my Savior. 14. The unspeakable joy of Gods Spirit, which sometimes I have felt in and after Ordinances; and especially once, when for the space of two days I was carried away into extasie and ravishment: This was when I began to see Spiritual things; and up∣on which followed more desire and endeavors after grace.

15. Mal. 4.2. Eph. 4.15. 2 Pet. 3.18. 16. Psa. 119.67. Heb. 12.7, 8, 11. 17. Col. 2.2. Heb. 6.11, 19. Heb. 10.22. 2 Cor. 5.17. Gal. 5.22. Rom. 8.15, 16 18. Psal. 27.14. Psal. 40.1. 19. Psal. 28.6. Psa. 66.18, 19 Psal. 116.1, 2. 20. 2 Tim. 4.8. Rev. 22.20. 21. Phil. 1.10, 11. 22. Psa. 139.23, 24. 23. Rom. 7.24. Rom. 8.13. Gal. 5.17. Col. 3.4, 5.8, 9. Tit. 2.11.12.

15. My sensible growth in the measure of Gods sanctifying graces, as in knowledge, and faith, and hope, and patient expectation of Gods presence and assistance in all things to come. 16. My patience under infirmities and afflictions, with an earnest desire that I may be bettered by my afflictions. 17. My assurance of faith, and of my spiritual safety; which is 1. Both by the evidences of inter∣nal vision or reflection, for I know that I believe, as certainly as I know that I live: and 2. By ap∣plication of the Promises of the Gospel: and 3. By the effects and fruits growing from the root of grace: and 4. By the testimony of Gods Spirit, which sometimes (after prayer especially) hath sug∣gested to my Spirit that I am Gods childe. 18. A desire to wait upon God, if at any time he delay to hear prayers. 19. The return of my prayers, which many a time God hath graciously made sensible and known to my soul. 20. My sincere and hearty longing for the time of restoring, and for the appearing of Christ, who is my chiefest treasure, and my all in all. 21. My Conscience hath born witness with me, that my heart was sincere towards God. 22. I rest not in the approbation of men, unless I can approve my heart unto God. 23. Besides these and the like, I may fetch (say some Divines) as good, if not better Evidences from Mortification, in denying my self, in over∣coming my passions, in crucifying my corruptions, as from any graces whatsoever. But, O my soul, rest not on these inward graces of the Spirit; now when all is done, begin again to act faith upon Christ immediately with a redoubled strength.

See in the duty of Self examination and Recei∣ving of the Lords-Sup∣per.

This is either by Arguments & Inferences from the word and work of grace in the heart, or by presence and in∣fluence of the Spirit, manifest∣ed by an Hea∣venly impressi∣on and irradiati∣on upon the soul by a sweet mo∣tion and feeling of Gods good∣ness, and pardon, and mercy, and saving presence to me.

His Evidences thus gathered in, the prime and especial work of the soul is, the sanctification of Evidences in their several uses. But of that before, Sect. 4. And thus much of Evidences.

Notes

• 1 Pet. 2.3. Heb. 11.27. Psal. 34 8.
• 1 Iohn 2.3.
• 1 Iohn 3.14. and 5.2. and 5.13.
• 1 Cor. 2.12.
• Psal. 77.2.
• Ionah 2.8.
• Heb. 10.7. with Ps. 40 8.
• Heb. 8.10.
• Rom. 8.1.
• 2 Thess. 2.13.
• Rom. 8.16.
• 2 Cor. 5.5.
• 1 Iohn 5.8.
• 1 Cor. 2.12.
• Eph. 4.30.
• Iohn 16.13.
• Dr. Crisps assurance of Faith.
• Dr. Crisp ibid.
• Rom. 8.16.
• Psal. 126.1.
• Psal. 8 4, 5.
• Psal. 116.12.
• Num 15.39.
• 2 Cor. 1.12.
• 1 Cor. 1.19.
• 2 Cor. 6.18.
• Rom 9.26.
• Rev. 21.7.
• 2 Sam. 7.25.
• 2 Cor. 4.17.
• Phil. 2.17.
• Heb. 24.25, 26.
• Iohn 10.28. and 17.11.
• 2 Tim. 4.18.
• 2 Sam. 7.2••.
• Mat. 6.33.
• Phil. 1.23. Acts 7.59. Can. 8.14.
• 1 Iohn 1.8. Prov. 20.9. Eccles. 7.20.
• Psal. 27.4.
• Psal. 48.9.
• 1. Pet. 2.3.
• Psal. 77.10.
• Psal. 63.7.
• Psal. 42.5, 12.