To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
A Man would wonder (if he saw the names of such and such particular men written in the Book of Life, whom he be∣holds lying under the chaines, and fetters mentioned in the former Treatise roaring and howling in the bitterness of their
spirits, under the lashes of, not onely the Law, as a School-master, but Conscience as a Jailor; and withal were hee blinded and hood-winked that he might not see beyond Gods present dispensations towards them) I say, such a man could not but wonder what strange design God hath in such an ap∣pearing inconsistent carriage, and would (no doubt) be a very diligent observer of the series and method of Gods managing this condition, for the good of those whom though he love, yet he thinks fit to keep under so severe a discipline, it may be for divers years.
And (possibly) by this time some one or other who have gone along with me in the former Treatise, may be almost in the same maze of uncertainty; at least if he be a suf∣ferer under the Spirit of Bondage himself; or if not, he may well be affected with a se∣rious itch of inquiry after the end of such providences.
And therefore I thought not fit to send forth the former Treatise alone, lest I should hold a poor soul under so uncomfortable an incertitude or hesitancy, and afford him no help for his satisfaction. The latter part of Rom. 8. 15. (the Text formerly insisted on) tells such an one, that the same Spirit of God, who lays on them those fetters, in his due time knocks them off again, and brings them forth into a large place, becomes a Spirit of Adoption from a Spirit of Bondage,
and enables them to call God Father, and come to him as children, whom but a while since they dreaded and fled from as a Judge.—But ye have (saith our Apostle) re∣ceived the Spirit of Adoption, whereby, &c.
In the discovery of which second spiritual Work or Mystery of Godlinesse, I shall (in proportion to the Preface of the former Dis∣course) take this second part of the Verse a∣sunder, and therein observe these Particu∣lars.
All these parts shall receive their fuller explication in the following Treatise, which I shall marshal under four Propositions or Theses. Whereof the first is,
* 1.1 The Spirit of Bondage in Gods Elect ends in a Spirit of Adoption.
The handling of this point will afford us these main heads of Discourse.
Concerning the first, (that falls in occasi∣onally) in this Chapter.
Quest. 1. What is Adoption?
Ans. Adoption is to be looked on under a double respect
We shall joyn both together, and describe it as a priviledg of ours, but depending upon its causes. Thus;
Adoption is a gracious priviledge whereby the Elect of God, and they only are out of the special grace and good will of God the Father, made his children through Jesus Christ, and entituled with him to the joint inheritance of all the priviledges belonging to the sons of God both here and hereafter.
1 The general nature of it, is a gracious Priviledge. And so the Scripture speaks of it every where, 1 John 3. 1. Two special Notes set it out; a note of Attention, [Behold]
and another importing Admiration, [What manner of love is this? &c.] The word is in the Orignal. [In what soil doth this strange plant grow? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, In quo solo natus est talis amor?]
If David thought it so great an honour and priviledg to be the Kings Son in Law, 1 Sam. 18. 18, 23. if it were noted as a speci∣al act of self-denial in Moses to reject that offered relation of being an adopted Son to Pharaohs daughter, Heb. 11. 24 which im∣ports it was such a priviledg, as scarce any but a Moses would have refused: certainly it must be a priviledg of an high nature to be made a Son or Daughter to God Almigh∣ty.
And this must needs be a gracious privi∣ledge, seeing the picture of it is so full of glo∣ry, Rom. 9 4. 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a special Right, Au∣thority, Joh. 1. 12.
2 This the more appears because it is ap∣propriated to a very few; the subjects of it are Gods Elect and they only, Ephes. 1. 5 He hath predestinated us to the Adoption of children. And those Elect are not actually so till they become actual Believers. John 1. 12. To as many as received him (i e. believed in his name) he gave power. &c. and needs must it be so, for by nature we are children of wrath, as well as others, Ephes. 2. 2 And we are the children of the first Adam till we are the children of God by faith in Christ Jesus, Gal. 3. 2.
3 The Causes of it are
1 The principal cause is God the Father, the Fountain of this relation. His is the pow∣er of adopting Sons. 'Twas the usual act of the Father thus to adopt. No child can adopt a father, because it is an ho∣nour; and the Superiour is not honou∣red by the Inferior, but the Inferiour by the Superior. Ephes. 1. 3, 5. compared. So 1 John 3. 1 What manner of love the Fa∣ther hath bestowed upon us, that we should be called the children of God? The vouch∣safement of it is from him to us
2 The lesse principal, is either,
Now Christ hath a special influence upon this work two wayes.
1. As the purchaser of it unto us. For he redeemed us that wee might receive the Adop∣tion * 1.2 of sons. We were not capable of this Ado∣ption, till redeemed unto it, for wee were by nature the subjects, nay the slaves to another Prince, who ruleth effectually in the children * 1.3 of disobedience; nay we were condemned by the justice of God, and so til our lives and liber∣ties were thus purchased, were not capable of any inheritance, our very beings and estates were legally forfeited, and but by Christs pur∣chase, wee had never beene capable of in∣heriting any thing but Hel, Ephes. 1. 7, 11. 1. Pet. 1. 3, 4.
2. As the deriver of it upon us. He being the head of all the Adopted family, from whom the priviledg of the blood, and right of inheritance is derived, as a streame from the fountain upon us, God first Adopting Christ; & in him us. For our priviledg doth not flow properly from the natural relation of Christ to God the Father, but from the moral & as∣sumed relation, that which Christ received from him, when he undertook to bring many children to glory; for the priviledges of Christs natural relation to the Father cannot be communicated; therefore he is called Gods
only begotten Sonne. (And this is the blas∣phemy of the Familists both old and new, that the Godhead dwelleth in the Saints as it doth in Christ; whence it will follow (con∣trary to scripture that the Saints also are the natural Sonnes of God) This is that that I would say, God hath annointed Christ as the second Adam, and the head of his Church, with the oyl of gladnesse above his fellowes, bestowed upon him the graces of Justification, Sanctification, and all privi∣ledges belonging to them, in an eminent manner, and so made him the first born son of his grace by Adoption, Psal. 89. 26, 27. I will make him my first born. This filiation is not that natural relation to God, for he was never made the natural Son of God, and in that respect seeing he had no brethren, he could not properly be a first born. It must therefore be meant of a primogeniture by A∣doption; and because primogeniture carries a right of Authority with it among Princes, therefore it followes, Higher then the Kings of the earth; I'll give him power over all the Creation; upon which account also possi∣bly he may be called the first born of every Creature, Col. 1. 15. compared with 17, 18. but more clearly yet, if we compare Isai. 8. 18 and Heb. 2. 11, 13. Behold I (saith Christ) and the children which the Lord hath given me, for of him the Apostle interprets it. Now saith the Apostle, He that sanctifieth, and they that are sanctified are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, have
but one Father, and yet Christ is brought in calling them children, as well as brethren. Brethren then they were as sonnes to the same Father, i. e, by Adoption, for other∣wise Christ had no brethren; and children as sons to that father by a derived adoption from and through him. And therfore Eph. 1. 15. The whole family, i. e. the Church, (called the houshold of God, Eph. 2. 19. and of faith, Gal. 6. 10.) is named from him. Named? what? Saints, children of God, &c. from him, i. e. from their relation to him as the head of the Family.
And remarkably clear is that, Rom. 8. 28, 29, 30. God (saith the Apostle) predesti∣nated us that we should be conformable to the I∣mage of his son. Wherin consists this confor∣mity? No question, in condition, priviledges and duties, and primarily in sonship; for it fol∣lowes, that he might be the first born among many brethren, that he might have many brethren, to be partakers of those divine priviledges and perfections that belonged to him: God deals in this with Christ and Saints as men do when they entayl honours and estates to the line of such a man. He is the head of the Family, the fountain of that ho∣nour to all that descend from him.
4. The special or formal nature of it con∣sists in our being admitted into a relation of sonnes and daughters to God. 2 Cor. 6. 18. Ye shall be my sonnes and daughters, saith the Lord God Almighty. Now this relation
(as I said before) is no natural relation, but moral, depending upon the will of the per∣son adopting, and taken up upon special grounds perswading thereunto. Therefore 'tis a love bestowed upon us, and we are said to be called the Sons of God. And yet it is * 1.4 not a meer relation secundum dici (as they say) for which there is no real foundation. This Adoption is attended with a spiritual and mystical generation, and a communicati∣on of a divine nature, whereby we are most * 1.5 really conformed to the image of his Sonne, as being begotten by him in his own likenesse: he being the brother of our nature, but the Father of our persons, in that the seed of God abides in us. 1 John. 3. 9. And therefore the bond is not so loose on both sides, as ordinarily in humane adoptions it is, whence we are God the Fathers children (in a sort) one degree re∣moved. And as Jacob adopted his son Josephs children, Gen. 48. 5. So doth God his Son Jesus's. We are the Fathers seed by Adoption, being Christs by justification and regeneration.
The consequent, or rather concomitant of this relation, is a title to the inheritance of chil∣dren, both here and hereafter. For this spe∣ciall relation hath more in it herein then or∣dinary relations of that kind among men, seeing here every child is an heire, and in that respect every Saint is a first borne, whose priviledge it is to inherit, Heb. 12. 23. And therefore in this respect Saints are conformed to Christ, not only in Sonship by adoption,
but in his primogeniture or first sonship. As the Apostle very clearly and comfortably concludes. Rom. 8. 17. If children (saith he) then heirs; heires, to whom? and what? heires of God, i. e- of all that is in God; for the Lord is the portion of his people, the portion of Jacob. Jer. 51. 19 and Coheirs with Christ, [ejusdem gloriae, but not ejusdem gradus] heires of the same glory with Christ, but not of the same degree and measure. Hee that over∣cometh, shall sit with mee in my Throne. Apoc. 3. 21. According to John 21. 17. More par∣ticularly the Apostle (and upon the ac∣count of our descent from Christ, before spo∣ken * 1.6 of) all things (saith hee) are yours. And then there followes a large inventory annex∣ed to this generall deed of gift, whether Paul, or Apollo, or Cephas; all means, and ordinan∣ces, and ministers, for their spirituall growth and improvement; or the world, creatures of the world, men of the world; a Saint hath title to all the good that all the world can afford him, as far as 'tis good for him: or life (as long as he may do good with it) hee is sure to live as long as shall be for his ad∣vantage; or if life be for his disadvantage, as it may bee, then death (where note, that even death is part of a Saints inheritance, part of his goods and chattels:) and to sum all up, things present, all temporall, and things to come all eternal mercies. But how comes this title to be firme in Law? If a Christian cannot prove his genealogy, then 'tis que∣stionable;
but if he can, then jure haeredita∣rio, hee may make good his claime against all the Divels in hell, 'tis by entaile setled upon Christ and his seede, yee are Christs, descended from him, and Christs is Gods, the principal Donour, the Author of the relation, and he will never recal his bounty, never cut off the entaile. For the gifts and calling of God are without repentance. Rom. 11. 29.
And so much shall suffice for the ope∣ning of this preliminary question, con∣cerning the nature of Adoption. A se∣cond followes, which we shall cast off to another Chapter.
Qu. 2. BUt what is the work of the Spirit of Adoption?
His worke is fourfold: Hee is,
1. Hee is the bond of our union to Christ. Whence the Apostle argues, that if any man have not the Spirit of Christ, hee is none of his, Rom 8. 9. Thence wee are said to bee justified by the spirit of God. 1 Cor. 6. 11. i. e. by his uniting us unto Christ our righ∣teousnesse; and sanctified also, being made an habitation of God through the spirit, Eph. 2. 22. And thence also is our regeneration, which accompanies, confirmes, and eviden∣cheth our adoption, expressed by our being horne of the spirit, Joh. 3. 6. &c. This Spirit it is, in his blessed operations, which is the seed of God in us, we have received of his spirit, 1 Joh. 4. 13. So then in the first place he be∣stowes upon us the right of Adoption, as the most properworker of this union. And as our Faith is the instrument of union, so hee is the giver of faith, 1 Cor. 12. 9. Faith indeed, Divines ordinarily call an Instrument, but 'tis but an improper instrument; for as all its efficacy depends upon the relation which it hath to Christ, as an hand is the instru∣ment to make rich, when it receives a trea∣sure,
or layes hold on it when freely offe∣red; so it doth nothing at all on Gods part. But the Spirit is (in a sense) a proper instru∣ment on both parts, applying both Christ to us, and us to Christ: Christ to us, by reach∣ing us a promise to lay hold on, and us to Christ, by giving us an hand to lay hold on it, and rest our souls upon it.
2. Hee is the witnesse of our Relation. And this work is principally set out to us in the verse preceding that which is the ground of our discourse. The Spirit also witnesseth * 1.7 with our spirits, that we are the Children of God, Concerning the manner of the Spirits testify∣ing, I shall say somewhat hereafter; onely take notice now, that he is said to witnesse with our spirits, i. e. to say the same thing with our consciences rightly informed of their condition. Thus he is a seal and an earnest, not to confirm on Gods part, but to assure our legal title on our part, Eph. 1. 13. 2 Cor. 1. 22.
In the discharge of this work, he is the comforter, who takes of Christs and shews un∣to * 1.8 his people, i. e. not only saving truth in illumination, and saving grace in regenera∣tion and justification, but also speciall light and comfort in manifestation of our interest in God through Christ; he takes the Deed by which Christ is made the adopted head of his family, and all the territories of heaven and earth are given to him, and his seed for ever, and shews it to the Saints, and bids
them cheer up, for though they be now poor and persecuted, wandring in sheep-skins and goat▪skins, hiding among wild beasts in dens and holes of the earth; yet they are heirs to all that heaven and earth contains, and the time will come when this great estate shall come in hand; and therefore they should lay out liberally upon their hopes at present, and throw away all these things in a kind of holy prodigality, when God calls for them, being assured that their future in∣heritance will make amends for all.
This is the assuring act of the Spirit, and differs from the former thus: there, hee barely discovers to us a promise, and stirres us up to adventure upon it upon general invitations: here he gives us an evidence, that that promise is ours, and enables us to make use of it by particular in∣terest:
3. He is the Advocate of our Cause. And thus he is said also in this Chapter to make intercession for us. When our title at any time comes under dispute, or when any thing is detained from us which our relation and the evidences which confirm it entitles us unto, he enables us to sue out our interest; or if any thing befal us unworthy the chil∣dren of God, he helps us to write letters to our Father to complain of, and bemoan our condition, Rom. 8. 26, 27. And this is that that is principally intended in the Text, to∣gether with the former, which is the ground
of this, the Spirit helps us to cry Abba, Fa∣ther, by assuring us that God is our Father, and putting us upon earnest and importu∣nate requests to him, as the requests of children use to be to a tender and compassi∣onate Father. And this work of the Spirit is so frequent and constant in the Saints, that it is (in effect) attributed wholly to the Spirit; God hath sent the Spirit of his Son into our heart, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 crying, (as if he meerly acted our tongues) Abba Father. Gal. 4. 6.
4. He is the great guide of our way. Ps. 143. 10 He is the T••tour of our youth, we are not adulti, till we be ripe for glory, Ephes. 4. 13. So we are said to Walk after, and to be led by the Spirit. verse 1, 4, 14. of this Chap. There∣fore new obedience is call'd the Law of the Spirit of life. v. 3. And the Spirit of the Lord, is said to give liberty, 2 Cor. 3. 17. * 1.9 And so divers interpret the words of my Text, with an opposition of servile obedience, and filial obedience.
Qu. WHat sense must this proposition be understood in, That the Spirit of Bondage in Gods elect ends in a Spirit of Adoption? Under which are comprized these farther enquiries.
Que. 1. Whether the Spirit of Adoption do work all the aforesaid works upon the hearts of all those that are elected, or some of them onely upon all, and all but on some?
Qu. 2. Whether upon all of them that have been under a Spirit of Bondage, the Spirit do perform all the aforesaid workes or no?
Answ. To both I shall give this prelimina∣ry answer: and then give a more parti∣cular to each by it selfe.
1. The Spirit doth give all Gods Elect, at one time or other, a true, reall, and un∣questionable title to the grace of adoption, and all the priviledges belonging thereun∣to.
1. In justification, making application of the soul of every elect person to Christ, and of Christ to the soul.
2. In sanctification, making them partakers of the Divine Nature, by the application of cleansing promises. 2 Pet. 1. 4.
For else two links of the chain next election would be broken. Rom. 8. 30. Whom he pre∣destinated them he called, and whom he called, he justified.
And this is the first work before spoken of.
2. The spirit doth work in all persons, that are really converted, (whether in the method of a Spirit of Bondage, or no) at one time or other, so much perswasion of the love of God, as encourageth the soul to lay hold upon the promises of the Gospel, and to lay claim to them, and to adventure the soul upon them. For this is the ground of that reliance by which the soul leans upon God, and hangs upon Christ for salvation, wherein the nature of justifying faith (in my judgment) doth consist. But there is a difference between this, and particular assu∣ring faith. For this is grounded only upon the free and unlimited offers of the Gospel, which offers Christ and Salvation to all that receive him and come to him, and the Go∣spells invitations to accept of it: that is grounded upon particular evidence, that we have already accepted of him, and thereby he is become ours, and we his, from the ef∣fects
of a true and saving reliance upon him.
And this general perswasion so far em∣boldens all Gods elect, that upon the warrant of that, they lay claim to God as their Fa∣ther, not as actually and assuredly so, but as one that hath offered himselfe to that rela∣tion, and will own it to those that (upon that offer) claim it at his hands. Thence though they know not God to be their Fa∣teer▪ yet they lay hands on him upon his free offer as engaged to be their Father, and so by frequent acts of relyance, grow up into assurance that he is so, when they find such fru••ts of their reliance, as evidence a real re∣lation between God and them. I know ma∣ny of Gods Saints do (and I think they should) call God Father, when they scarce know whether they may be so bold or no, and speed that way.
3. That if any one of Gods elect want the assuring testimonies of Gods Spirit, it is their own fault, seeing God holds it forth to them in many a precious promise. And if they dare not call God Father, it is because through clouds of temptation and corrupti∣on they darken those evidences which might demonstrate their sonship. For justificati∣on and sanctification, if discovered, are sure foundations of comfort, and assurance. Thence their condition is exprest by dark∣nesse, which is not the extinguishing of light in the object, or in the eye, but clouding it.
4. Of those that have this assurance and enlargement thereupon, very few or none keep it at all times alike, and can alike im∣prove it on every occasion. Great sinnes, and great troubles &c. may many times cloud, and sometimes as to the act, blot out the evi∣dence of their Adoption. Thus David wan∣ted this Spirit, Psal. 51. 11. 12. A child ha∣ving offended, may scarce dare call Father, whiles that guilt remains uncovered.
5. Even the high and heroical acts of as∣suring faith in Gods Saints are not always free from some mixture of doubting, else there were no difference between assurance, and plero∣phory, or full assurance.
Answ. ••. But to answer more particu∣larly.
1. To the first Question.
1. All the Elect of God have not pre∣sently (when called) the particular assuring testimony of Gods Spirit, though even that belongs to them, because of some obstructi∣ons that either from Satan, or their own hearts may be put in their way. A man may be long a child of God before he know himself to be so. There must in order of nature be the certitudo objecti, before certi∣tudo subjecti; for I can never be sure of a thing before it is. And how long this pro∣position, I am justified, may be true before this, I know I am justified, I cannot tell, it may be divers years.
2. An elect child of God (for any thing I
know, or to my utmost knowledge the Scrip∣ture reveals) may go to heaven without that particular actual assurance, or a particular confidence to addresse himself to God as his Father, otherwise then by claim (as be∣fore;) for I conceive it is not essential to the having of eternal Life, to know that a man hath grace actually, but only to have those things in him whence the evidence of the truth of grace may be to a clearer and more enlightened spirit discovered. Though it be said, He that believeth not shall be damned, yet it is no where said, he that knows not he believes, shall be damned.
3. Yet is every such elect child of God, * 1.10 carryed out after holinesse, and obedience to God, by the secret seed of God, that is in him, by a natural inclination, I mean from the new nature; though he be not so visibly acted by moral perswasion, or force of argument from graces received, as those that see they have grace and are adopted, u∣sually be. As in those creatures that want reason, there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and in Infants, a na∣tural love to parents, though they cannot argue themselves by reason into the duties that evidence it, from the particular know∣ledge of that relation. And upon the same account they are affected with the evil of displeasing their parents, although they feele no stripes, and do not draw out that sorrow by argument from their Fathers love.
2. To the Second Question, I answer,
(1) That neither is it necessarily thus, in all that have been under a Spirit of Bondage, though elected, upon the reasons before al∣ledged.
(2.) Yet have such that have been un∣der a Spirit of Bondage, more special promises of this kind, which could they lay all hold on, they would attain it; but Satan taking the work of the Spirit out of his hand, and finding them prepared for such impressions of trouble, by the former work, keeps the very stamp of a Spirit of Bondage on them when they are as to their condition under a Spirit of Adoption, Mat. 11. 28. Isa. 57. 15.
(3.) Nay, when they get comfort and as∣surance, it is commonly the stronger and more full and firm.
Understand this point thus then. That usually, and in Gods ordinary way of deal∣ing with his Elect, when he hath brought them under bondage by the Spirit, he doth send them a Spirit of Adoption, in its evi∣dencing acts, as well as in the rest. Though he may sometime vary from the usual and ordinary rule. And the giving of the Spirit of Adoption in these acts is to be understood as that of the Spirit of Bondage, and its me∣thod before discovered, that except possibly in some few singular cases it is ordinarily so
NOw let us advance to the proof of the Thesis.
Quest. How appears it that God doth so ordinarily?
Ans. 1 By his Promises.
2 By his Design in bringing under the Spi∣rit of Bondage
3 By the Duties that he expects of his Saints.
4 By the Experiences of his peo∣ple.
Arg. 1 By his Promises which engage him thereunto, John 16 10, 11, 12 the same spirit that is promised to convince of sin (saith Christ) shall convince of righteousness, and of judgment; Of righteousnesse, because I go to the Father; i. e. he shall convince poor burthe∣ned souls that there is a sufficient righteous∣ness in me to cover the guilt of all their sins, and this by my Ascension, which declares the full discharge of the debt which on the be∣half of my Elect I contracted: and because I go to my Father, my admission to my Fa∣ther gives full assurance that I am again re∣ceived into his favour, and so there remains
no cause of his displeasure against mee or mine, that cast themselves upon me for righ∣teousnesse. Of Judgment; i. e. of the truth and reality of their own graces: as Isai. 43. 1, 3. Or, Of judgment, because the Prince of this world is judged: i. e. a judgment of ab∣solution of their persons and cause, which shall appear by the contrary sentence on their accuser: it shall be made appear that God hath condemned him that accused you, and kept you in bondage, and shall enable you to set your feet on his neck, &c.
More clearly Isai. 61. 1, 2, 3. He gave Christ, and annointed and sent him for that end, to proclaim liberty to the Captives, and the opening of the prison to them that are bound, and not only to proclaim it by the Word, but to apply it by the Spirit, ver. 3. To appoint to them beauty for ashes, the oyl of joy for mour∣ning, and the garment of joy for the spirit of hea∣viness, or the Spirit of Adoption, for the Spi∣rit of Bondage. So Psal. 126. 5, 6. They that sow in tears shall reap in joy, &c. And Isai. 57 15. a remarkable Promise, I dwell with the contrite and humble spirit: wherefore? To revive the spirit of the humble, and the heart of the contrite ones: For I will not contend for ever, lest the soul should fail before me, and the spirit which I have made, See v. 18, 19. The Spirit that is promised by Christ is called the Comforter. Why so? if not to denote the principall part of his work, the comforting of the hearts of Gods people? John 14. 26.
Arg. 2. The Designe of God in trou∣bling the conscience. Soul-troubles are not brought on us meerly for their owne sakes, for God afflicts not willingly, nor grieves the * 1.11 children of men, but they are ordinary Pro∣logues of Comfort and Peace, and therefore ordained to fit us to receive and prize it, Hos. 2. 14. I wil bring her into the Wilderness, and speak comfortably unto her; [to her heart, Heb.] Into the Wildernesse; i. e. a maze and wood of troubles, that she shall know no way out of, into such a conditi∣on in which a dram of comfort will be dear∣er then all the world, and then I will speak to her heart, when she is quite out of heart. Gods usages to his people in this world are like Tragi-Comedies, sad beginnings divers times, that put all the Spectators into a maze to think what will come of them, that so he may come off the more gloriously at the last, by giving a comfortable close beside all mens expectations. He sets off (as Pain∣ters do) a light colour by the neighbor∣hood of a dark. He caused light at the first to shine out of darknesse; not before it, or * 1.12 without it, but out of it. And as he doth in conversion, so in comfort. First darknesse in conversion, then light, Ye were darkness, * 1.13 &c. so he doth in the work of consolation, When I sit in darknesse, the Lord shall be a light to me, saith the Church, Micah 7. 8. So in the Apostles experience. We had the sentence of death in our selves, that we might
trust, not in our selves, but in him that raiseth the dead, 2 Cor. 1. 9. And as Christ would not keep Lazarus from dying, when he could have done so; but rather chose to raise him from the dead by a miracle: so will Christ deal with his people, quite bring them to the grave, that then he may get the glory of a kind of miracle, and say, Return ye sons * 1.14 and daughters of men. Now can we think that God will lose the glory of his grace, when he so aimes at it in those troubles that work it? And surely he will do so, if his people perish under them. Thence the Spirit of God teacheth the Saints in darkness to urge that as an Argument, Wilt thou shew wonders to the dead? &c. What remembrance of thee is there in the grave, where all things are forgot∣ten? Psalm 88. 10, 11 and 6. 5. q. d. I know thy aim in all these dark nights that I undergo, is to make thy glory shine the clearer; and is this the way to let a poor soul that would fain praise thee, to drop into the grave, and (for ought he knowes) into hell, in darknesse without the least smile from thee? &c.
Arg. 3. The duties God expects of his Saints, which cannot be so perfectly and ingenuously performed by any, as by an assu∣red spirit. Indeed, the truth of them may proceed from a soul that is not assu∣red, but such high and noble measures cannot.
1 Love to him again. A man may, and every Saint doth love God by a holy sympa∣thy,
as soon as he is regenerated, whether he know it or no; and the demonstration of that love in the Saints, when they come to discerne it, becomes a means of assurance to them. As in Antipathies, sometimes they are strong in nature; and no reason can be given for them.
Non amo te Sabidi, nec possum dicere quare, &cSo in sympathies, founded in the nature of the things. Why doth Iron love the Load-stone, and cleave to it, or the needle touch∣ed with it point Northward? This I con∣stantly affirm, that where the soul loves God, Gods love is the cause of that love to him; and so it is, whether it be manifested to his conscience or no; because every grace is a fruit of Gods eternal love. This I am sure is held out in that excellent place, 1 John 4. 19. though I shall not grant it a fruit thereof only when knowne. 'Tis not said, Because we are assured he loved us first, but Because he loved us first. But yet the love that is without assurance, is not so strong, so ra∣tional, so active, as that that proceeds from assurance, when the love of God is shed a∣broad in the heart by the Holy Ghost; for this will enable a soul to love much, Luke 7. 47. to rejoice in tribulation, Rom. 5. 3, 5 and do many other difficult duties with more vi∣gor and activity.
A young child may truly love the Father,
when it is unable to reason it selfe into the duty of love from experience of the Fathers love; but the love that a growne child shews to the father after his experience of many acts of love for many years, is more strong, solid, and rational. So when a soul can say as David, I love the Lord, for, &c. Psal. 116 1
Now God requires his children should grow up into an ingenuous filial love, upon grounds of thankfulnesse and reciprocation, Ephes. 1. 16, 17, 18, 19 He would have them be rooted and grounded in the experimen∣tal knowledg of the love of Christ, and thence to draw strength to obey him in all things. And therefore it must needs be his ordinary way to those Saints from whom he expects this fruit, to give them the Spirit of Adop∣tion to testifie this Love to them. And there is a Promise, that love of good will to Christ, shall be seconded with manifestation of love from Christ, Joh. 14. 21.
2 Joy in the Holy Ghost, and that al∣wayes, 1 Thes. 5. 16 Now although a soul may have some sprinklings of joy upon the general hopes which it gathers to it self from general Promises, yet it is nothing to that whic•• particular assurance gives. Now God will have the joy of his Saints full joy, John 15. 11. And good reason, for the joy of the Lord is their strength, Nehem. 8. 10. Though God bear somtimes with their weakness as well as darkness.
3 Thankfulnesse. Indeed there is a thank∣fulnesse arising from temporal and common mercies, and there is a thankfulness for gene∣ral and comprehensive Promises, and free offers of Christ and Ordinances, &c. before Assu∣rance. But thankfulnesse is never so large, so liberal, as upon assurance; then a man can give thanks in all things, and for all things, 2 Thess. 5. 18. then he cryes out, What shall I render unto the Lord? Psal. 116. 2, 12. and then his language is full, Blesse the Lord O my soul, and all that is within me praise his holy name, Psal. 103. 1, 2
4 Sometimes to deny all and suffer for him. 'Tis also true, a man that sees not the love of God to him, may go very far upon conscience of duty, and upon a meer faith of re∣lyance upon general Promises, and upon se∣cret supports of the Spirit, by which he keeps up hope in himself, that such Promises may be his & upon the necessity of that choice which he is put upon, taking that as the safer way, which carries him out to adventure himselfe that way, rather then certainly ruine himself by Apostasie. So was that holy man carryed to the stake, before he cryed out, He is come, he * 1.15 is come.
But it is very seldom that a soul will go so far meerly upon a faith of relyance, and therefore God ordinarily gives such persons special Assurances; the Spirit fils their hearts with comfort, joy, and peace, and this will make them far more Heroical in suffer∣ing,
Acts 7. 55, 56. 2 Cor. 1. 4. Guilt of sin saddens a suffering to a man. So doth un∣certainty of his estate for the future; for who will adventure soul and body at once, if he judg his condition in a rational account, but a desperate man? And if Saints in darknesse suffer much, it is by extraordinary support. But on the other side, when a man can look within the vail by assurance, and challenge glory; The sufferings are not worthy the glo∣ry that shall be revealed, Rom. 8. 18. 2 Cor. 4. ult.
Arg. 4 the experiences of Gods people constantly manifest this. One while we have David complaining of broken bones, and a wa∣tered couch, &c. another while he is all joy and praises. Those (Acts 2) whose hearts were pricked so deeply, what is the issue of it? see v. 46. They did break bread from house to house, and eat their meat with gladness and singleness of heart. See what became of the Jailor after his trembling fit, Acts 16. 34 He rejoiced, believing with all his house. And certainly, although God may save a soul, and bring him to heaven hood-winked, yet it is very seldom that he doth so; but that at one time or another, carrying on his peo∣ple in constant acts of reliance, he gives them a witnessing and assuring spirit at the last.
COme we now to the Reasons of this Proposition.
Quest. Why will God bestow the Spirit of Adoption upon his Elect after the Spirit of Bondage?
Answ. For these Reasons principal∣ly.
Reas. 1 Because Religion else would be an uncomfortable profession, and would have lit∣tle alluring in it to the eyes of those that are without. Men are apt to receive pre∣judices against Religion, as that which will put a period to all their comforts. And this mistake is much occasioned in them by the sad and drooping lives of those that profess it. So that were it not that usually God brings joy out of sorrow, and puts on his Saints the garment of joy for the spirit of hea∣vinesse, no man would chuse the wayes of God, that are strewed with so many thornes and difficulties, but rather chuse to wallow in sinful and worldly pleasures. As the afflictions of the godly, and the prosperity of the wicked in outward things are great
stumbling blocks, so much more would bur∣thens of spirit, if they should be constantly and unremoveably laid on the spirits of the Saints. Surely, God that will have us tender of the credit of Religion in our carriages, will not prostitute it by any carriage of his own.
Reas. 2 The Lord doth it, that he may keep up the spirits of his people from fainting under a spirit of bondage. Soul troubles are tedi∣ous troubles, spending troubles. Those Dis∣eases that affect the spirits, are so in the bo∣dy, and therefore they had need of strong Cordials to keep up their hearts who are un∣der such Diseases: Soul troubles over∣wh••lm the spirits; Psal, 142. 3. and 143. 4 Soul troubles sink and drown the spirits, and if God should not now and then support his people with a Cordial, they would faint a∣way quite, Stay me with flagons, comfort me with apples, for I am sick of love, Cant. 2. 5. Psal. 119. 91. My soul fainteth for thy salva∣tion. Now the strongest Cordial God gives his people at such a time, is this, that they shall have an expected end, that he will not con∣tend for ever; and this is the reason why he gives them this assurance, Lest the Spirit should fail before me, Isai. 57. 16. or (as o∣thers) ne spiritus obruatur, lest the spirit should be overwhelmed. This supports the Church in a waiting frame, Lam. 3. 26, 31, 32.
Reas. 3 That he may thereby, in their own
judgments and consciences, confute the hard thoughts they usually have of him in times of darkness. Mans heart under soul troubles, is a forge of all misapprehensions and unjust censures concerning God. Sometimes he is an enemy, a cruel one; sometimes he hath forsaken them and forgotten them, their hope is * 1.16 perished from the Lord, and their judgment from their God; sometimes he is unfaithful, and his Promise failes for evermore. Now * 1.17 God is concerned in point of honour, to cause the light of his countenance to shine on such, that they may be convinced of the vanity and folly of such thoughts, and to make them confesse that they have injured God in such mis-judgments of his proceedings. Then they will confesse, such thoughts were their infirmity, as Psal. 77. 10. the Psalmist doth, and that his wayes are neither like their wayes, nor his thoughts like their thoughts, Isai. 55. 8. as David confesseth by experi∣ence, Psal. 103. 11.
Reas. 4 God will hereby shew that it is not in vain to serve the Lord; and abundantly recompence to his people all the pains, care, and trouble that they are, and have been at, to follow after him in a dark condition. Beloved▪ assurance of Gods love, and joy in the Holy Ghost arising there from, is part of our wages, and God of his goodnesse to his people, gives them part of their money in hand, to encourage them in the service he puts them upon. As he gave the Israe∣lites
a taste of the Grapes of Canaan to en∣courage them to fight for it. Satan and * 1.18 a mans corrupt heart are apt to discourage a soul under Bondage from hence. What profit * 1.19 is there in serving God? &c. Thou prayest, and he casteth out thy prayer; thou hearest, and art in trouble still. Now God props up his peo∣ple against such temptations by such Promi∣ses to all, and performances to most of his Saints.
Reas. 5 God doth it to wean his people from this world, Now Lord lettest thou thy ser∣vant depart in peace, for mine eyes have seen thy salvation, sayes Simeon, when he had seen Christ in the flesh, Luke 2. 29. And when a soul after long troubles of spirit re∣covers the assurance of Gods love, O what poor things are all the treasures of the world to him! Lord, (saith David) lift up the light of thy countenance upon me, and then take corn, and wine, and oyl, who will, Psal. 4. 6. And then let the eyes of wicked men be even ready to strut out with sat, and let them have all that they can wish, yet (saith he in another place) I will not change portion with them, for the Lord is the strength of my heart, &c. Thou shalt guide me with thy coun∣sel, and bring me to glory, Psal. 73. 25, 26, 27, 28 A man that is called to be a Favourite to a King, will quickly grow into a dis-e∣steem of his shop and retaile Trade, his sheepfold or cow-stal. Take no care for your stuff (saith Joseph) for all the fat of the Land
of Egypt is yours, Gen. 45. 20. So saith God to an assured soul, Take no care for these earthly things, thou hast in heaven a richer and more enduring substance.
Reas. 6. Because God delights to hear from his Saints often. Not only as a Master from a Servant, nor as a rich man from a beggar, nor as a Conqueror from a Captive, but as a Father from a child, as a husband from a Spouse. Cant. 2. 14. The voyce of a Spouse of Christ in the cleft of the Rock; i. e. relying on him upon assurance of his love, is sweet. Joseph could not abide long under the mis-apprehensions his brethren had of him: [My Lord, and Thy servants] Joseph thought were strange Titles to that of Brother; hee longed to hear them call him by a name of relation; so saith God, Hosea 2. 16. to an afflicted Church.
HOw doth the Spirit testifie our Adop∣tion? (For although divers godly Divines are of a different judgement in the
point of immediate evidence; yet I cannot be perswaded, but that there is something in the work of the Spirits testimony, which may deserve to be so expressed.
Ans. Two wayes:
I. Immediately: wherein the Spirit acts as in illumination and infusion of good moti∣ons into us by his secret influence upon the heart, quieting and calming all those waves of distrust and diffidence concerning its con∣dition, by his own immediate power, with∣out the present application of any Scripture grounds to convince a mans reason that his testimony is true. I shall parallel it with the motions of the Spirit thus; As the Spirit ma∣ny times excites a man to such or such a du∣ty by laying his hand immediately upon the heart, and therewithal a kind of secret force and power, inclining the heart to obey those motions; and as it many times opens the heart to such and such spiritual impres∣sions by a physical injection of holy motions into it, and warming the heart to receive them: so in this case when a poor soul sits in darknesse and sees no light, sometimes up∣on a sudden a light from heaven compasseth it about, and it is, it knowes not how, in a moment (as it were) taken up into the third heaven, its fears are banished by a soft whis∣per from the Spirit of God in the heart, Thy sins are forgiven thee; and this is in such a
way, that though the spirit of a man re∣ally believes it, and is immediately calmed by it, yet it cannot tell how it comes to passe.
And so it is sometimes in overcoming temp∣tations, a soule some other times is enabled to knock them to the ground by a scriptum est, (as Christ did Matth. 4.) but sometimes it is stirred up to decline them, and abhorre them, by a secret rising of the spirit against them, and to club them downe by meere force, setting the bent of the will and affe∣ctions against them, without any present di∣rect recourse of the soule to the written word. And of this kinde, is that worke of the Spirit, stirring up in us sighes and groans in prayer, that cannot bee uttered; whereas at other times it furnisheth us with abundant matter of prayer from the promi∣ses, and other straines of Scripture, useful thereunto.
And thus (as I said) in conveying the evidences of Gods love, the Spirit can, and surely oftentimes doth alter the whole frame of a mans Spirit by a secret irradiation of comfort, a man cannot tell how: for as there is a kind of spiritual instinct in the soul by which it doth the things that are pleasing to God, after conversion, though many times it knowes not the principles upon which it acts: so is there a secret and spi∣ritual faculty in the divine nature that is in∣fused unto us, by which when the Spirit
speakes peace to the soule, it closeth with it without any reasoning or recourse to evi∣dences, as at other times. As (saith a lear∣ned man) there is in the eye, lumen innatum, * 1.20 and in the eare, aer internus, a certaine imbred light, to make the eye see lights and colours without: and a sound and air in the eare within, to make it discerne the sounds that are without; so is there grace, a new nature, and habitual instinct of heaven to discerne the consolation of Gods spirit, im∣mediately testifying that wee are the sons of God. There are some secret and unexpres∣sible lineaments of the Fathers countenance in this child, that the renewed soul at first blush, knowes, and ownes it. But for the understanding of this, you must observe with mee these few particulars for expli∣cation of this secret of experimentall godli∣nesse.
1. That although the Spirit may testifie this immediately, without any expresse and formall application of a word; yet he ne∣ver testifies but according to the word, i. e. to subjects capable thereof, and in such wayes as they are discovered to be capable by the word: so that the Lords speaking peace to the soul, being in the Scripture bound up to persons under certain qualifications, the Spi∣rit never speaks peace, but where those quali∣ties are real, though not alwaies visible in the soule. As for example, if a man that feels not sin a burden heavyer then all the world,
that throwes away all duties of religion, ne∣ver prayes, reads, heares, meditates, nay goes on in some sinful way without remorse, be filled with joy and peace, and assurance of Gods love; 'tis certaine the Holy spirit is not the Author of this, because the pro∣mise of peace, belongs to none of this stamp, Matth. 11. 28. Isa. 57. 15, 16. Matth. 5. 3, 4. 8. &c. Undoubtedly this assurance is from the spirit of errour, a false light to lead into a bogg.
2. That (ordinarily) hee thus testifies either in or after waiting upon God in some duty or other, as in praying, meditation, hearing, receiving the Sacraments. By which testimony God seals to the dutifull at∣tendance upon him in such waies, Isa. 57. 19. and 56. 7.
Or 3. In such great and grievous tempta∣tions, and darknesse of spirit, wherein a man by the cunning of Satan, hath so intangled all those evidences of grace and sanctification which hee might draw assurance from, with sophistical evasions, that they will not fa∣sten any thing of comfort upon him. Then when a man cannot untie those knots, by which Satan hath entangled his spirit, som∣times the spirit of God by such a sudden ir∣radiation puts a soule upon an inartificial and illogicall way of solution, enabling him to hold to his claime of Christ, by a kind of resolute confidence, though hee bee not able to prove it sound at present, or answer Sa∣tans
sophistry to the contrary; as Alexander, when hee could not untie the Gordian knot, hewed it asunder with his sword: And as that holy Martyr, that answered all the Romish Doctours Sophistry, by a fixed reso∣lution of dying for Christ, though shee could not dispute for him.
Now wee must take notice with∣all.
4. That such testimonies of the Spirit do beget but an actual assurance during the present exigency, or in order to some present designe that God is working thereby. These are extraordinary dainties, that God will not have us feed constantly upon. A gleam * 1.21 of light (as one calls it) in a dark night, when a man cannot coast the Country, and di∣seern his way by those marks which direct him at other times; perhaps lightning from a thunder-cloud, that comes just in the mo∣ment, when a man is stepping into a pit that would swallow him up, or to discover a cottage which he may turne into, till the storme bee over, &c. Now a Traveller wil not depend alwaies upon such a guide, but if hee can, will learne out such way-marks for his constant direction, as may bee stan∣ding assurances to him that hee is in the way; and rather choose to travel by day, when hee may see them distinctly. Thus though Gods Spirit divers times takes this course, to shine peace into our hearts upon unusual occasions immediately, viz▪ after ex∣traordinary
seeking God in duty, under the immediate violence of some desperate temp∣tation (in which cases God hath sometimes condescended even to a kind of miracle; as when he preserved the glasse from breaking, which the troubled and almost despairing Gentlewoman threw against the ground, making its breaking to pieces, and her owne * 1.22 damnation a like certaine) or at the houre of death, especially Martyrdome; yet to take these for ordinary presidents, and look for them constantly, without endeavouring by standing evidences, to make out an ha∣bitual assurance to our soules of our calling and election, is a bold and presumptuous tempting of God. And therefore,
5 It is a fearful error of the Antinomians, which teacheth us to reject the graces of san∣ctification from being grounds of our assu∣rance; whiles they tell us, that they are all deceiving evidences, because that were to light a candle to the sun, (they mean to the immediate testimony of the Spirit.) For cer∣tainly the testimony of the Spirit, cannot bee without the indwelling of the Spirit, and is accompanied alwaies with the leading of the Spirit. See the connexion of these two in vers. 14. 15 of this chapter, compared. * 1.23 And, wee know that hee dwelleth in us, and we in him, because wee have received of his Spi∣rit, 1 John 4. 13. And John 14. 16, 17 Christ promiseth them the Comforter: but how shall wee know him, might they say? seeing
the world (as you tel us) knows him not. He shal (saith our Savior) dwel in you. The in-dwel∣ling therfore of the Spirit, is an evidence of the truth and reality of the assurance that we have from the Spirit: Hence are all those marks and signes that the Scripture every where holds out, called fruits of the Spirit, Gal. 5. 22. so that though the Spirit testifie immediately, yet it submits the trial of his own testimony to his works; Nor is this any dishonour to the Spirit, to be tryed by his works, seeing our Saviour Christ was content to submit the trial of his Godhead to the evidences of his works. John 14. 11.
But more of this in the second way of the Spirits testimonie, which is,
II. Mediately, and that is two∣fold,
1 Without Argumentation: The Spirit sometimes applies the word to the soule, and enables the soule to close with it for comfort in some particular promise of Scripture; wherein God speaks so patt to its case, that it takes that word as a message from heaven, and rests in it, upon the very first apprehensi∣on of it: And such is the peace that a soul gets from those promises that either expresse not any condition, or else such a condition as the soul presently apprehends it self under: as suppose, thou art burthened for some sin,
hast prayed earnestly for pardon against it; suppose it a sin of backsliding, and whiles thou art praying for pardon, or waiting up∣on God in his word, a secret whisper of the Spirit casts into thy heart, Hos. 4 14. I will heale thy backslidings, and love thee freely; or suppose that Matth. 11. 28. Come to mee all yee that are heavy laden, and I wil give you rest, &c. This is a direct testimony, and must be understood under the former limita∣tions of immediate evidence.
2. With Argumentation, when he testifies the truth of thy sonship by grace, when he ap∣plies conditional promises, and upon search enables thee to apply the conditions of them. This is the usuall way for getting habitual assurance, a reflected testimony from our owne graces, which are the love-tokens of Christ to us, and discover that love even when, as to present influence, hee is absent from us.
And thus doth the Spirit (properly) witnesse with our spirits, as followes in the next verse. In the other two hee witnesseth * 1.24 to our spirits; in this properly, with our spirits. And there is as much difference between these, as between the assurance that Jacob had of his Son Joseps life, from the Word of his sonnes, and from the Chariots that hee had sent for him, Gen. 45. 26, 27, 28, when they only told him so, hee was (indeed) o∣verjoyed, but was also even in a fainting
condition through the strugling of fear with joy, as the disciples at Christs resurrection, Luk. 24. 41. But when he saw the wagons, then hee was fully satisfied.
So the immediate and direct Testimony of the Spirit (though sometimes when the Spirit gives a man to believe it, it may drowne all doubts and feares, yet) in a time of temptation, when a soule begins to question whether all its former refreshments from the Spirit were not dreames and delusi∣ons; it is never so fully satisfied, as when it evidently sees and ownes the tokens of Gods love in its owne heart, the fruits of her marriage with Christ, and feels the child of grace leaping in the womb: then saith the soule, sure I am married to Christ, for hee doth not drink waters out of any cisterne but his owne, and the seed of true grace cannot possibly bee the issue of an unlawfull bed.
Q. HOW wee may distinctly con∣ceive the witnessing of Gods Spi∣rit with our spirits in that Mediate and Argumentative way which wee last spake of?
Answ. For Answer hereunto, seeing this worke is directly opposite to that of the Spirit of Bondage before mentioned, I shall review that againe here, and lay the comparison betweene them, which (I con∣ceive) will give us a cleare light in this par∣ticular.
In the work of the spirit of bondage, I told you, the soul was brought under the Con∣viction of a practical syllogisme, such an one as this,
Every unbeliever, every person that is in a state of nature (in general;) or (in particular) every drunkard, swearer, &c. living un∣der the reigning power of such, or the like sins, is a child of wrath, &c.
But thou art, (saith the spirit of God;)
I (saith a mans owne spirit) am such an one.
Therfore thou art (saith Gods Spirit;) I am (saith a mans owne spirit) a child of wrath, &c.
The three Propositions of this Syllo∣gism, I told you implyed three sorts of con∣viction.
Sutably in unlocking this prison, there must bee a key of as many wards, as there are in the lock, and those answerable to them. For a key will not unlock a doore that hath not answerable wards to the lock that fa∣stens it.
Now these wards of the Spirits key are,
1 Conviction of Gospel: For as the law, the bondwoman, from mount Sinai, is the ground of terrour, engendring unto bon∣dage, Gal. 4. So the Gospel is the free wo∣man, the Jerusalem from above, that en∣genders to liberty, ibid. and 2 Cor. 3. 17. and
so is the special ground of comfort. The Law is the warrant upon which the spirit im∣prisons the conscience; and the Gospel the warrant on which it releaseth it againe. And as it is in civill affaires; a man that is under an execution for body and goods by such or such a statute, hides, and flies, and is under feare, and sometimes laid fast in prison, and cannot bee released, but either upon a re∣peale of that law, or the annexing some condition to it, under which hee sues for, and recovers his liberty; so it is in this case. The Law sayes, every one is accursed that con∣tinues not in every thing written in that booke. No fornicator, idolater, covetous, &c. shal enter into the kingdome of God. Now a man that is under the sentence of this law in his own conscience is capable of release no way, but either by the repeale of that Law, or ad∣ding some such limitation, or restriction, or condition to it, as may include him. Therefore when the Spirit gives peace from the word by way of Argument, it first produceth the law of liberty, the Gospel a∣gainst the law of bondage. It is confest, (saith the spirit in the conscience of a con∣verted sinner) the law gives mee no hope; but there is an addition to, and an exception from that law, which I plead for my release. There is a pardon proclaimed for such sin∣ners as I am. Isai. 55. 7. Prov. 28. 13. The Law in the new edition excepts believers, Joh. 3. 26 from its sentence.
Now the apprehending and assenting to this truth, is the first work of the spirit in order to this regular assurance of a mans heart before God. A man in a state of spiritual darknesse, is like Hagar in the wil∣dernesse, * 1.25 she and her sonne Ismael, are rea∣dy to dye for thirst, when there was a well near them, but they could not see it till the Angel shewed it them. So is it in the chil∣dren of the Law, that Hagar, and Ismael shadowed out. When they are under Bon∣dage of spirit, there be many precious wells of salvation in the Bible, but all these are hid∣den from their eyes, the Bible is a sealed book to them, and the fountains of life are fountains shut up (as to them) till the spirit that leads into all truth direct a man or wo∣man in such a case to such promises as may be a ground of peace to him, that may sa∣tisfy the weary soul, and refresh the sorrowfull soul. * 1.26
I appeal to the experience of all the Saints of God that know what this means, whether the Spirit of God hath not many times guided them to places of Scrip∣ture (as it were) by his own finger. When they have even thrown the Bible away, after much search for a comforting word, and resolved to look no more for that that is not to be found there, hath not a secret whisper, (like that to Augustine in his Con∣version, tolle, lege) been cast into them try once again? and have they not unexpectedly
dipt and lighted on a place that hath sa∣tisfied them as with marrow and fatnesse? Hath it not been with them, as with a godly Minister that I knew when I was a child, who having been under a Spirit of Bondage for many years, and now even ready to dye in that condition, when the eighth chapter of the Romans was read to him a little before his last gaspe, stopping at the first verse, now there is no condemnation to them that are in Christ Jesus, &c. Stay, said he, I never saw so much in those words in my days as now, though I read them often: so (I say) can you not say that you have read such and such chapters, ten, twenty, thirty, forty times over, (and that not slightly or cursorily, but deliberately and with meditation) and yet could see never a well of Salvation in them, and yet afterwards from those very places of Scripture the Spirit of God hath made you draw water with joy! So that 'tis the Spirit that doth this first work, discover and convince of Gospel truth, the ground of our assurance. Now this conviction is ei∣ther,
1. General, and so the soul is convinced of those very truths long before it can take comfort from them, and believes them with such a faith as he believes the Bible to be true in every part of it: and this appears in those that are under a Spirit of Bondage. Produce such and such promi••es to them, they will say, true, these promises are excellent promises;
and will (no question) yeild abundance of marrow to them to whom they belong; but they can see nothing in them that belongs to them. Here is a full well, but they have nothing to draw; or it is a well inclosed, it is not free for them.
(2 Particular. When the Spirit helps the soul to single out such a word, and o∣pens a door of hope to the soul, that it hath a share in it; and this is that that makes way for, and is compleated in the Mi∣nor of the former Syllogisme; which I call,
(2) Conviction of Case: Thus the Spirit enlightens the conscience to apply the Pro∣mise to its self by owning the condition of it. The Word saith, Such and such persons are children of God: the renewed conscience en∣lightned by the Spirit, saith, This is my case, I am such a person. Now here the Spirit either enlightens a man to see himself under that condition, by working a present assent to the truth of this Minor Proposition; (As suppose an Argument from the Promise [He that believeth hath everlasting life:] but I believe: Ergo. The assent to this Minor Proposition, I believe, may be wrought by a sudden work of the Spirit, as soon as the major Proposition, whereon it is grounded, is apprehended; and so it is a work some∣what neer of kin unto that of the first branch of Mediate Testimony, wherein the testi∣mony was supposed to be by the word, yet
without Argumentation:) Or else (as usu∣ally) by eliciting and drawing forth the soul to such an assent, by a farther evidence of Argument. For it is very seldom seen, but that such souls as have been exercised with a Spirit of Bondage, are not easily brought to own any good in themselves, so that even the Spirit of God hath much ado to answer all the cavils of Satan and their own suspicious hearts in point of gracious self-Justification, which such souls are much afraid of; and not more difficultly brought to any thing, then to own this Propositi∣on, [But I believe,] or the like. Now in such a case the Spirits work is longer, and he is fain to bring many more Arguments to confirm this Minor. True (saith the soul) he that believes hath everlasting life, but I am none of those Believers, and therefore quid ad me? What doth this Promise concern such an unbelieving wretch as I am? Then the Spirit satisfies the soul in the Minor, by pro∣ducing such proofs of Scripture, as evidence faith in the Subject in whom it is, such as purifying the heart, love to God, his wayes, his * 1.27 people, grief for sin, &c. And possibly goes farther, and proves those graces to be in the soul by farther Marks, drawn from the acts of them which discover the habit whence they proceed. This is a work of conviction, I told you before, and may be done by many Arguments or few, according to the light that accompanyes them to the soul.
Nor is there any reason why Dr. Crisp and his followers should cry down this way of getting assurance by Marks and Signs as uncertain, seeing the doubting soul will find something that seemes faulty in every grace which is presented to it as an evi∣dence.
Object. If the Spirit say, (say they) Thou art a Believer because thou hast love, that is a fruit of faith; the soul may stil doubt, Whether it have love; if love be manifested by delight in Gods Commandments, &c. the question will still be, Whether that delight be sincere or counterfeit, pure or mixed, ingenuous or self-ended; and therefore say they, there can no judgment be made certain∣ly concerning a mans Justification by his sanctification, or concerning sanctifica∣tion by the operations of particular gra∣ces.
Ans. To this we answer, True, these graces whiles I barely endeavour to discover them by my own reason, may be still subject to que∣stion, and so can make no firme assurance. But in the soul that is graciously assured this way, the Spirit of God rests the heart upon an ultimum quod sic, convinceth him by that which is most visible in him, and stops the mouth of cavilling reason from perplex∣ing the Question any more. As a wise Mo∣derator in a Dispute, that when the Argu∣ment hath been spun out so long by a wrang∣ling companion, that there can be no more
said, but in away of groundlesse cavilling, and angry reflections, &c. breaks off the Dispute, checks the wrangling Antagonist, and determines the Controversie by his own sentence upon the whole matter. So when a mans own cavilling heart, and Satan help∣ing it, have picked out all the flawes pos∣sibly in his evidence for heaven, and have left no stone unturned to invalidate it, and withal the Spirit hath enabled a man to plead to all exceptions of moment, and yet these wrangling companions will not be satisfi∣ed; at last the Spirit makes a man to see, that there is nothing can be said that hath not been answered, but only such wrang∣lings as deserve no answer but scorn, and so determines, and enables the soul to deter∣mine the great Question, by inferring the conclusion with undenyable evidence. I know not why this way (the Spirit of God assuring) should not be lesse subject to que∣stion, then immediate assurance. Seeing in a time of darknesse, that is as questionable, and will require as long a debate to satisfie the soul, whether indeed it were the voice of the Spirit, or a mans owne heart, and Satan colluding with it to deceive a man. Let any man shew mee that 'tis easier for a man to be certainly convinced, that the Spirits immediate testimony is true, and proceeding from the Spirit, then that such and such fruits of grace (the matter of its mediate testimony) are not counterfeit, and
I have done pressing this Argument any more.
3 The third thing the Spirit doth, is to infer the conclusion of the grand Syllogisme, in a conviction of a gracious and happy estate; thus: therefore, Thou art a child of God, an heir of glory, justified, sanctified, &c. (For all these termes and many more are of equal import to the case in hand; the concluding any thing in a man that necessarily accom∣panies salvation, concludes the certainty of salvation to that person, and seals up assu∣rance.) In the former two acts, the Spirit is the candle of the Lord, without a man, in pointing out the word; and within a man, in the application of his case to the Word; and in this he acts the part of a just deter∣miner of the controversie upon this evidence, a Judg in the conscience quitting and justify∣ing the Prisoner; and this is his sentence of Absolution, and therefore when it is pronoun∣ced by his Ministers (as most commonly it is) 'tis called, loosing the conscience, Mat. 16. 18, 19. And this I cal conviction of a gracious and happy estate, which is opposite to that conviction of a wicked and wretched estate, discovered in the conclusion of the legal Syl∣logism before mentioned.
4 The Effects of this Testimony when it is finished, are quite contrary to the former of the Spirit of Bondage.
1. Calmnesse and sedation of spirit by the
allaying of those boysterous winds of temp∣tation, that raised the waves. This is con∣trary to that soul confounding horror, that soul-ague, soul-quake that I spake of for∣merly, and is called in the Scripture, Peace, Isai. 57. 19, 21. and 'tis opposed to the hor∣rible confusions that are in a wicked mans awakened conscience, ver. 20. But the wic∣ked are like the troubled sea when it cannot rest, therefore the godly mans pacified conscience is like the calmed sea, that hath not a wrin∣kle in its face, not a blast to stir any there, no wind breathing on it, except that of the Spirit of God to excite it to love and thank∣fulnesse.
2. Joy and sweetnesse, and self complacen∣cy in the heart. Which is opposed to that second fruit of the Spirit of Bondage with∣in a man which is before mentioned; viz. Soul distressing anguish. A man that was before not only a terror, but a burthen to himself, and was weary of living through his anguish of heart, now begins to take plea∣sure in himself, and begins to eat his bread with joy; and goes about his businesse rejoy∣cing, as 'tis said of the Primitive Saints, Acts 2. 46. & 8 39. This is called, Joy in the Ho∣ly Ghost, Rom. 14. 17. and 1 Thess. 1. 6. Of the Holy Ghost, because proceeding from this Testimony of the Holy Ghost. It is like the content a man takes in viewing a great deal of wealth heaped up together, and a man
can ••ay, This is mine; when a Miser doth sibi plaudere, applaud himself (in the lan∣guage of the Poet) and blesse his soul in the * 1.28 language of the Psalmist, Psal. 49. 18. such a soul can go through the whole Treasury of the Word, and wallow on the Promises as o•• so many heaps of gold, and cry out rejoycing, All this is mine; Can look abroad among all the providences of God, and say, All these are mine; and look upward to heaven, and to crown of glory, and an innumerable company of An∣gels, &c. and say, All this shall be mine too, in possession, as it is now in Title.
This is like the tryumph after a peace: and expressed by the Apostle, 1 Cor. 15. 55, 56, 57. in some such height of actual assu∣rance of Gods love and his own happinesse. Such a soul looks (as God promised Davids house should be) like the grass springing up by * 1.29 clear shining after rain.
3 Soul supporting hope. And this I set a∣gainst soul-distracting Despair, which was reckoned (in the former point) among the fruits of the Spirit of Bondage. This is not that hope which is the ground of justifying de∣pendance upon Christ, of which I have spoken before, but that which is the daughter of assurance, and differs from the other, as I told you, as Negative and Positive, as rational and spiritual differ. That hope is the daugh∣ter of notional knowledg, this of Experimen∣tal. Experience produceth this hope, Rom.
5. 4. This is that that raiseth a man to a certain and patient expectation of, and waiting for the things which faith of evi∣dence assures him he hath a title unto, and shall certainly enjoy. We through the Spirit wait for the hope of Righteousnesse by Faith. Where [waiting] sets out the nature of this hope, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we do look out for, and expect with earnestnesse (as the mother of Sisera is said to do, Judges 5.) [the hope;] i. e. the matter of the hope; which is [Of righteousness by faith,] which justifying faith assures us of; and this is [By the Spirit;] the Spirits testi∣mony is the ground of this hope; and his assistance the cause of it. This is called the Anchor of the soul, that stayes him from being carryed away with waves of despaire upon the rocks of certaine ruine. And this is that that is the Helmet of our salvation; guards all blowes from our heads, all the blowes of temptations, Heb. 6. 19, 20. 1 Thes. 5. 8.
BUt here ariseth another Question.
Quest. Doth the Spirit in its mediate testimony witness from absolute Promises, or from Conditional Promises? From general Offers or special Marks.
Ans. By Absolute Promises I here un∣derstand such as suppose no preceding grace infused into, and acted in us to the fulfilling of them, as the Promises of the first grace, and of the price and purchase of it, the bloud of Christ, &c. which suppose no gracious condition at all in us required to the per∣formance of them. If (at least) these may in a tolerable sense be called Pro∣mises.
By Conditional Promises, I meane those which expresse such and such qualifications in us as disposing us to receive the benefit of such a Promise: as when Christ is promised * 1.30 to believers, comfort to them that mourne, acquaintance with God to them that keep
his Commandments, &c. By general offers I mean such Promises in Scripture as tender Christ to every one, excluding none: by special Marks, such characters in Scripture as discover who they be that have received him.
Next I shall distinguish between a suppor∣ting testimony of the Spirit, and an assuring testimony of the Spirit.
1 The supporting testimony of the Spirit is such a witnesse in a mans heart, as in a grievous plunge of temptation, keeps him from sinking, a plank in a desperate ship∣wrack that saves him from drowning. And it is ordinarily the last refuge of a soul: when Satan hath quite conquered Assurance, then the Spirit acts that soul by a faith of relyance wherein he doth petere principium, in a good sense, acts faith, as at first in Justification. Well (saith the soul) if I am no Believer, if I am no lover of God, if I be a Formalist, an hypocrite; yet there is faith, repentance, love, sincerity for me in Christ, and God offers it freely and unconditionately, I will stay my self upon those Promises or gracious declarations.
Thus Absolute Promises may be and are the ground of the Spirits supporting te∣stimony.
2 But secondly, There is an assuring te∣stimony of the Spirit, that that a Christian lives by in calm and clear times, and trades by; that whereby we are said, to know that God dwells in us and we in him, 1 John 4. 13.
Therein the Holy Ghost is said to come in the Gospel in much Assurance. 1 Thess. 1. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with a full sail of peace and spiri∣tual satisfaction; so that not only all doubtings are removed, but all the grounds on which a man doubts are satisfied. There is as much difference between these two acts of the Spirit, as there is between such a plea as diverts a judgment against a man at present, and that wherein by an evident deed or writing, it is certainly determined on his side.
And so we may distinguish Comfort and Assurance, and Comfort and Peace. For though Comfort alwayes follow Assurance, so that there can be no assurance but it must comfort, yet where ever there is comfort, it followes not there must be Assurance. For there may be comfort in a lesse evil com∣pared with a greater; and a poor soul may take comfort in this, that although he be not sure he is included in the Promise, yet he is not excluded; but Assurance presup∣poseth an actual perswasion, that a man hath a share in the Promise. A man may be comforted with this, that although it is bad with him now, yet it may be better; but As∣surance supposeth a sense of his good condi∣tion at present.
Now to apply this distinction to the an∣swer of the Question propounded, I am not satisfied that any man can draw Assurance, as it is thus distinguished from support and comfort, from an Absolute Promise, because
an Absolute Promise is no legal plea for me in particular, as to my present Title to God though it be for my future hopes of such a Title. And my ground is this, That which all are called upon to believe, and which is offered to all alike, cannot be a grounded plea to put a distinction between me and others. but particular Assurance puts a special Mark of distinction between me and others; and ab∣solute Promises are offered to all alike; and therefore Assurance cannot flow from an Ab∣solute Promise. Nay let me add, it is the constant guise of Presumption to plead Ab∣solute Promises in point of Evidence, as the Promise of giving Christ to dye for sinners, and therefore they are confident he is theirs as well as others. All that Gods Saints draw from hence is a comfortable ground of ap∣plying themselves to Christ, with constancy and perseverance, because the Spirit testi∣fies to them, that they are capable of the mercy that is held forth in such Promises, if they so adhere to them, and leave not to urge God with them. And the case is the same with general offers: Gods general Offers and absolute Promises are of the same nature in this case. Both may support, comfort a man for the present, but are no evidences for the future.
As a Prince proclaimeth an Act of Grace, an Act of Pardon and Oblivion to Traitors, and invites in general terms all persons to come and receive it upon such and such con∣ditions;
among the rest, one that appre∣hends himself more guilty then all others, doubts whether it shall reach to him or no, he comes into such a Market and hears the Proclamation to all Traitors &c. whatso∣ever; hereby is the man so far quieted and supported with this newes; Now (saith he) I hear I am not excluded, I am not unpardon∣able. But now if this man go no farther, but a while after come to tryal of Law for his Treasons, and he thinks to plead the gene∣ral Proclamation and the mercy of the Prince, extending it selfe to all Malefactors, will this serve for a Legal evidence to a Jury, that he is a pardoned man? Will it not be asked, Sir, What Evidence have you, that you laid down your Arms and accepted this pardon? Here now is required another kind of testimony.
So here: God proclaims mercy in Christ to the greatest sinners, and this he declares to proceed from his vast and unspeakable love, and therupon invites all sinners to come and accept of it, for he is a God merciful and gracious, abounding in mercy and truth, and * 1.31 will abundantly pardon returning sinners. Now a poor soul doubts, whether he be included in this offer. Doubt it not, saith the Spirit, in a Sermon or other Ordinance; be of good cheer, man, the pardon offered concerns all. Now if a man rest here, and believe here∣upon that he is pardoned, because in Gods absolute and unconditioned invitation he is
not excluded; when conscience is awake, it will say, But might not Judas and Cain, &c. plead as much as that? How can you make it appear that you have accepted that pardon by Faith? Here need Marks and conditional Promises.
I may plead absolute Promises, and gene∣ral offers to God in Prayer, but I cannot plead them before God in Court. God saith I will give you a new heart; I will powre out the spirit of grace and supplication: and so in * 1.32 general offers, Let whoever will, come and drink of the water of life freely. I may go to * 1.33 God on these Promises and Offers, and say, Lord give me a new heart, Lord give me Christ. But if I stand before the Court of Conscience and plead these in way of Evidence, That I have a new heart, that I have Christ, I must not prove it by Gods promising these bles∣sings in general to me with all others, but by the Evidences of my acceptance of these Offers, and Gods fulfilling of these Promi∣ses. I must be able to say here, Lord thou hast made such offers, and my heart hath accep∣ted them. Thou hast tendred Christ unto me, and I have taken him upon thine own terms; Thou hast promised a new heart, and I blesse thy name I find my heart renewed. Are not these the badges and proper cognizances of thy children and servants? May I not conclude a saving interest in thee, who have received such saving mercies and bounties from thee? Thus have I showen you, that (although general
offers, and absolute Promises may support, and (in a sort, comfort, yet) conditional promises alone properly assure.
NOW comes to hand the application of this point.
And in the first place this may reconcile the thoughts of many precious ones under bondage to a good opinion of their present condition, in that it is not only the Spirits usual method, where hee becomes a Spirit of Adoption, to become first a spirit of of Bondage (as in the former Thesis was declared) but that when he hath been such a spirit of bondage, hee usually becomes a Spirit of Adoption, witnessing our Adoption. It is a great encouragement to a sick man, though hee be grievously pained at present, that his disease is such, out of which most recover; that though sometimes it be, yet sel∣dome it is mortal.
Object Yea, but you tell us, the persons
to whom it is not mortal, and to whom it usually ends in ravishing comforts, are the e∣lect of God. But I doubt I am none of them, and therfore I may, and shall die of this di∣sease for any thing you have said, and never see the face of God in comfort here or here∣after.
Answ. 1. Observe the policy of Satan in dealing with thy soule. Now hee hath got∣ten an oar into the spirits boat. Thou maist di∣scerne him by his usual guise of tempting; which is to direct thee from the study and care of things revealed, to things secret and uncertaine. In mens unregeneracie, when they wallow in sin securely, the word threa∣tens curses and wrath against them, see then how Satan withdrawes them from the study of, and surrendring their hearts unto the power of that word by a false prophecie. I shal have peace. Deut. 29 19. I may live many a fair day yet, and repent, and die a child of God. Ye shal not die, Gen. 2. And so he drives men to presume. And if I be elected (saith such a wretchlesse sinner) I shal be saved at the last, let me walke how I will in the meane while. But I hope I am not a reprobate &c. (will such an heart bee apt to assume) and the issue is a resolution to continue in sinne, and put it upon the adventure. But when a soul is under a Spirit of bondage, he turns his note; but how is it? Is it not the same plot new dressed? Now he prophesies an ut∣ter irrecoverablenesse to thy condition, and
upon what ground? why, (forsooth) hee hath looked over Gods booke of life, and hee cannot find thy name there, and therefore do what thou wilt, thou canst hope for no better, but worse rather then what thou now feelest. He will not suffer thee now to conclude at the same rate as be∣fore, that thou hopest thou art not a Repro∣bate, but maist (for any thing thou knowest, be elected as well as any other.
The only remedy thou hast in such cases, is to consult the written Word of God. Sa∣tan saith thou art not elected, but is there any Mark in the whole Word of God, by which a man may know he is not Elected? No; God in his infinite wisdom and good∣nesse hath not given any such Marks by which men may know Reprobation, that so he might retard no mans endeavours after grace. Indeed, there be marks of Election, by which we may make that sure to our selves, 1 Pet. 1. but the want of these doth not discover Reprobation, because these are all wanting in the dearest Saints of God till they be truly converted; and so, if that consequence were sound, Such true Graces discover Election, therefore the want of them discovers Reprobation, it would follow, that Gods Saints before they are converted, (seeing they want those graces) are either not elected, and so Election would not pre∣cede Calling, contrary to Rom. 8. 30. and Election would not be from eternity, con∣trary
to Ephes. 1. 4 or else they could at one and the same time be Elect and Repro∣bate, which implies a manifest contradicti∣on. The Word speaks plainly in this case, Deut. 29. 29. Secret things belong unto God, &c.
2 Thou hast abundant grounds to believe the contrary, viz. That thou art Elected, if thine eyes were open to see them. The Sanctification of the Spirit is a certaine con∣sequent, and therefore a sure evidence of Election, 1 Pet. 1. 2. and Rom. 8 1. In stead therefore of searching the Decrees of God, whether thou be elected or no, search into thy own heart, and see whether thou canst find that thou art called, and so in any mea∣sure sanctified; the discovery of grace in thy heart, though but one grain, and that of mu∣stard seed; will assure thee of thy Election, and final salvation. Canst thou not find in thy heart any sorrow for sin, any earnest de∣sires after holinesse, any solicitousnesse to please God, any tenderness of conscience and fearfulness to offend him, &c? If thou canst, think these be flowers that use not to grow in Natures garden. Well, conclude then; I hope I am called, and therefore elected, and therefore shall be assured in due time.
IN the next place how effectually should this stirre up all of us that are converted by way of a Spirit of Bondage, to labour after a Spirit of Adoption, in its witnessing act.
1. You see that the Spirit of Adoption is attainable, and especially by you of all other men. You are under the qualification of those to whom he doth especially belong. See Isa. 61. 1, 2, 3. To you is the word of this sal∣vation sent. Christ was annointed with the Oyl of gladnesse for your sakes.
Are not your hearts broken, are not you mourners in Sion, are not you the subjects of a spirit of heavinesse, a wrinkled, a contracted spirit, as the Word signifies, a Spirit even grown old and wrinkled with grief? Here then is a word of encouragement for you, let it not fall to the ground.
What striving is there for places when they fall in the Universities under such and such qualifications, how doth every one with∣in the qualifications bestirre himself for his interest? And will you (being in such a ca∣pacity)
lose the priviledge of that capa∣city?
2 The Spirit of Adoption in its assuring act is a precious mercy. Friends, do you count it a great matter to be assured of such a tem∣poral inheritance? Will you think it worth your time to search Deeds, and Records, and Offices to confirm a title to your selves and your heirs; and is it worth no pains to as∣sure your immortal souls of an eternal inhe∣ritance? When a Merchant adventures a ship to the sea, if he adventure much in the Vessel, how doth he hye him to the Assu∣rance Office, that if he can he may be no lo∣ser by his Adventure, what ever chance befal him? O Friends, you are every day lanch∣ing forth into the Ocean of eternity, your Fraught is your precious souls, that are more worth then all the world. The Spirit keeps an Assurance Office, hye you to the Spirit, and never leave till you have assured your present Adventure.
1. I am assured of this; Without the wit∣nesse of the Spirit, that you are the chil∣dren of God, no soul here deliberately dares to dye. Possibly a Roman Valour may car∣ry men on upon desperate dangers, when the temptations of honour, &c. are present, to put out of their minds the thoughts of an adventured eternity with the hopes of the present life. Those Parents that sacri∣ficed their children to Moloch, could not have endured the cryes of their dear little
ones, roasted alive in the Arms of the cur∣sed Idol, had not the Drummes and other loud Instruments drowned the noise. And truly no man can deliberately sacrifice his soul to Satan, or adventure his soul neer the borders of hell, whiles his ears are open to the fearful yellings & scriechings of damned spirits; and therefore Satan makes a terrible din in their eares, jingles the fine things of this world, and makes such a noise with them, that he leads them first into a fools Paradise, and from thence into utter dark∣nesse.
Friends, Did such thoughts as these pos∣sesse any of you now and then, Here I crawle up and down in the world, a poor worm of two or three cubits long, and after a few minutes more be spent (it may be this night) this hour the foot of death may tread me into the earth; I carry a Jewel in this earthly Cabinet, that is more worth then all the world. If Satan lay hands on it, I am infinitely miserable to all eter∣nity; and whether (if I dye this night) the di∣vels may not come to fetch away my soul I know not. O if I could dye into another world once, and have hopes to live again and recover my condition, if it proved worse then my expecta∣tion, I might adventure one of those lives upon an uncertainty; but when as I must dye into eternity, that my Sun must set and never rise again; that what is said of a war is more true of death; that in it, non licet bis errare; that (though the tree that is cut down through the
sent of water, may grow again, yet) when a man dyes, he cannot live again in this world, * 1.34 but must measure out either wo or happinesse by the minutes of eternity. O what is it worth to have the Spirit of God testifie, that we are his children, new born to the Inheritance of the Saints in light? O how precious a mer∣cy is it to have the zeal and earnest of that Spirit to assure it beyond Questi∣on.
2. I am assured of this also, that without the witnesse of the Spirit you cannot so ful∣ly have your hearts untyed from wordly en∣combrances. It is true indeed, that a soul that hears of the excellency of Christ, and the glory of those things that are within the Vail, may be convinced by the Spirit of God, to adventure all that he hath for them; but 'tis still with fear, lest he should miscarry in the losse of both. As a Merchant that is ful∣ly assured that there is Merchandise in the Indies that is more precious then those Eng∣lish Commodities that he adventures for it, may be drawn to put his whole estate in ha∣zard, that he may make a voyage thither: but still there are misgiving and distracting cares attend this adventure. O (saith he) I have put all I have into such a bottom, indeed if it return safe, I may be a hundredfold gainer; but sea and Pirates may rob me of all my hopes, and then I am lost both in my present estate, and future expectations. So a man to whom the Gospel is preached, upon the presenting
Christ as infinitely precious to the soul, may be brought to deny himself, and forsake all to follow Christ, out of hopes to enjoy him, but 'tis with much fear. True (saith he) if I get Christ, I am an infinite gainer. But if Sa∣tan cheat me, or if Christ will not entertain me, then I am of all men most miserable, I have lost all my comforts, my portion of this life, and eternity too. And therefore till the soul be sure of Christ, it ever casts an eye backward as Lots wife on Sodom; though Grace check those fears, and keeps the soul on in its course yet still I say, it meets with many tempta∣tions to think upon its adventure (especial∣ly if Christ frown a while) and to wish that it were to do again, and many sad str••g∣lings of spirit it hath with these temptations. 'Tis an hard thing for a poor soul to adven∣ture all the world, and have nothing in hand for it, but only to expect its returnes here∣after. What sayes the worldling? A bird in the hand is worth two in the bush; and that Cardinal, Give me my part in Paris, and take who will my part in Paradise? And as some say now, as well as in the Apostles time, Let us eat and drink, for to morrow we shall dye, * 1.35 and after death we know not where we shall fare better. But a man that gets the witnesse of the Spirit, is like one that adventures for a present Commodity, a Commodity in hand, a thousand times beyond his price; or hath the earnest of his bargain put into his hand, & is certainly assured of the faithful delivery of
the whole at an appointed time. He never looks back upon his bargain so as to be tempted to repent it, but rather as rejoycing that for so little he hath gotten so much. See how the Apostle triumphs in this, Phil. 3. 7, 8. and 2 Cor. 4. 17. and those Saints, Heb. 11. 9, 26, 35, and 10. 34.
3 I am assured also that you cannot be assured of your state of Adoption, but by the Spirit of God. The Arguments from which carnal men draw their evidences for Gods love, how weak, how fallacious are they?
God l••ts me thrive (saith one) therefore he loves me. Ah fool, so doth the Grazier fat his beast for the day of slaughter.
My conscience never troubles me, saith a∣nother. O mad man, 'twere thy happinesse if it did. No more doth the man in a Lethar∣gy complain of pain, and yet he is the nearer to death for it.
But I live under the Gospel, and go to Church &c. Thou shalt lye the deeper in hell for that, if it prevail not with thee to conver∣sion.
But I pay every one his due. So did many millions that are now in hel, Heathens and Pharisees.
But God is merciful, and I hope will have mercy on me at the last. Though he be so, he hath damned many millions in hell already, that had as much confidence in his mercy as thou.
But I am not such or such a sinner. So said
the Pharisee, Luke 18. 11. and yet was un∣justified. The Angels sinned but once, and that (it is likely) in thought, and are in hel; and many thousands are there, that have sin∣ned far lesse then thou.
But Christ hath dyed for all men, and so I have a share in his bloud. O desperate Delu∣sion! Doth not Scripture say, He laid down his life for his sheep? and are all his sheep? are not the most of men goats, and shall be set at his left hand? Might not all the damned in hel have hoped for heaven upon that ground as well as thou? And are they not disappoin∣ted?
But I have gifts more then ordinary. I can pray and expound Scripture, and convert and build up others. And yet thou maist be like sounding brass or a tinkling Cymbal, 1 Cor. 13. 1, 2.
Those that are converted, they seek Assu∣rance in unlikely wayes too till they receive the Spirit of Adoption.
One resolutely chears up his heart, and (as it were) enforceth himselfe to take comfort, and to be at peace in the assurance of his good condition) without follow∣ing God in Duties and Ordinances for it.
Another begins to idolize his Duties, &c. and now sure (saith he) my estate is good, for I hear attentively, pray affectionately, shed tears over my sins abundantly, &c.
Another reasons himself into this perswa∣sion,
fetching from the Word such and such grounds which he perswades himself suites his condition, and thence concludes all wel. And you shall see hereafter how fallible these are.
3 The longer you go without the Spirits testimony, the more difficultly will you ob∣taine it: the more will your hearts be in∣structed in Satans Sophistry to elude Argu∣ments of comfort (if you be such as look to∣wards God;) the more experience wil you have of your own hearts deceitfulnesse; so-that you will deal with them as we ordinarily do with common lyars, hardly be perswaded to believe their Testimony, when they speak the truth concerning you.
If you be such as neglect both grace and assurance, know that the more difficultly will you bring your selves to accept of grace, the longer you delay it; the heart will be hard∣ned by the deceitfulnesse of sin, Heb. 3. 13. The Spirit grived, &c. And if you get grace, a thousand to one if you get the witnesse of the Spirit to testifie that you have it. Though God give such men grace as put it off to the last, yet it were too great an encouragement to others to delay in like manner, if he should ordinarily let them know it. 'Tis no easie matter at any time to get it, much more difficult when delayed: Many souls for many years together eat no pleasant bread, and when they drink mingle their drink with weeping, their sleep departeth from them, and all the com¦forts
of their lives are overcast with a sad cloud of darkness, they go from sea to sea, to wait on the Ordinances, rise many a night to pray when others sleep, chasten their souls with fasting, and go heavily all the day long; and this, (as I said) for divers years together, and this in the flower of their years and strength and yet with much ado can get little more then some flashes of comfort now and then, some gleams of light (as I told you before) to save them at a desperate pinch; and after long exercise in a doubtful medly of hope and fear, a sad twilight of sorrowes and supports, at last recover this testimony in and to their hearts, that they are the children of God. And therefore 'tis not to be thought, that persons who out of wilfulnesse or spiritual sloath put off the procuring this blessed cer∣tainty to themselves till old age or the ap∣proaches of death, should suddenly leap out of a certain damnable estate, into an assured certainty of salvation. Sure the stream of Promises in the Word is least favourable to such persons, and it is a thing most righteous in the eyes of reason it self, that God should be as slow in giving, as they are in seeking this assuring testimony.
Quest. BUt how shall I get the testimo∣ny of the Spirit, and there∣by be assured of my Justification and Adop∣tion?
Answ. 1. There are divers Hindrances to be temoved, and then divers Directi∣ons to be followed. Hinderances are
1 A secret murmuring frame of spirit against Gods present dispensations towards thee; as if God dealt very hardly, and contrary to his wonted course with thee. As if God had set thee up as the only mark of his displeasure; which discontent is secretly augmented by the enjoyments and attainments of others. Such and such have attained such and such comforts, and walk cheerfully, but God keeps me in the dark, like them that art dead long a∣go. And then, (as the children of Israel in the wilderness) the soul many times quarrels at God for doing what he hath done, and wishes any change, even to what it was, or the worst that can be, Would God (say they) we had dyed in Egypt; nay, would God we were out of the world, any way rather then to be thus
tossed up and down in these tempests of spirit, to be made Satans Tennis-bals, the gazing stocks of the world, and a terrour to our selves, &c.
Friend, who ever thou art, that art in this frame of spirit; know, the Holy Spirit wil not be wrought to smile on thy heart by these means. Such a dogged, sullen frame of spirit will but procure thee the more lashes, and continue thee the longer in the wilder∣ness. Israels murmurings kept them forty years in the wildernesse: hereby they vexed Gods holy Spirit, Isai. 63. 10 and so dost thou, and thou maist expect a proportionable deal∣ing at Gods hands.
2 A kind of delight in complaining against thy self, and taking Satans part many times in bearing false witness against thy own soul. Sometimes a kind of sinful humility, some∣times an apprehension of ease, in venting the causes of their trouble, and sometimes a designe of provoking others to humor them in ap∣plying those corrasives and terrors to them which they think are their portion; makes many persons liberal in charging themselves in this sort. And somtimes (Satan helping them) they are apt to lay more load upon themselves then indeed belongs to them, ag∣gravating their sins beyond measure, and condemning themselves for the vilest crea∣tures upon the face of the earth. And (by constant use) I know not what kind of plea∣sure, grows out of such libelling themselves,
and they are never so well, as when they are in that tune. I grant, a serious, mode∣rate, and discreet complaining of our sins, and wants, to such from whose advice and prayers we may expect good, and for this reason, that we may get their advice, and prayers, they knowing our condition parti∣cularly, and being thereby enabled to help us, by such a through knowledge of our case; is not onely lawfull, and expedient, but necessary. But to be always, in season, and out of season, urging these indictments a∣gainst ones selfe, and meerly for this reason, that we may put from our selves those com∣fortable truths which are indeavoured to be fastened upon us, doth but more indispose us to peace and satisfaction of spirit, and teach Satan an art of troubling us everlast∣ingly with our own liking and approbation. Take this for a certain rule. That soul that will not open to the Spirit of Adoption, till he can find no matter of complaint against himselfe, may go mourning all his days, and thank himself for it.
3. An unthankful denyal of the works of Gods sanctifying spirit in the heart. Which are the material ground of all regular assurance from the Spirit of Adoption; or (at least) mitigating, qualifying, and extenuating them. This ordinarily accompanies the for∣mer. A soul that delights it self in picking quarrels against its own peace, will not bee easily brought to own any good concerning
it self. Tell a man in this frame, Sir, you are one of Gods called ones, for you have had experience of a gracious change upon your heart. You now hate sin, & count it your greatest burthen, which once you loved and judged it your greatest comfort; you have an unsatisfiable longing after Christ, not only in his merits, but in his graces, and the communication of his holinesse, and all the World will not satisfy you without him; you have an heart perfectly bro∣ken off from all your old company, and all your delight is in the Saints that are upon earth, and them that excell in vertue: you have a tender heart, that is deeply affected with every known sinne, &c. O sir, (will such a person often-times say) I find no such things in me, and if there were, I fear it is all in hypocrisie. Friend, you do well in fearing hypocrisie: but you do not well in not owning what God hath wrought in you for fear of hypocrisie. In∣deed it is not good to boast of the good that is in us, when wee have temptations from the approbation of others, to glory in it; nei∣ther is it good to deny what is in us when we have a call thereunto by those who are sent by God to examine our estate; which they can never do, nor can they know how to deal with us, if we deal not plainly in confessing what we know and find in our selves.
And it falls out too often that such deny∣alls (as I said before) are the fruit of un∣thankfulnesse, which oftentimes causeth us to overlook, and (in a kind of compara∣tive way) to deny what we have received,
because we have not as much as we would have. As it falls out in the covetous men of the world (and there is a sinful spiritual covetousnesse too) that are ever complain∣ing they have no money, no bread to put in their mouths, &c. whereas indeed they mean, they have not so much as they would have. This is an unthankful denyal of Gods providence towards them, in bestowing on them what they have. And thou maist judg the like of thy self in this case. Saint Paul was of ano∣ther temper, Rom. 7. he makes many sad complaints of himself, I am carnal sold under sin; in me there dwelleth no good thing; how to perform that that is good I find not; when I would do good, evil is present with me; I see a Law in my members warring against the Law of my mind, &c. O wretched man that I am, &c. yet still he mixeth acknowledgments of the grace that he hath received, I am carnal (saith he) sold under sin; yet (saith he) I blesse God my judgment goes with the Law, I think it holy just and good; whence though I am over-byassed many times unto evil, yet I allow it not; I would do better then I do, and I hate the evil that I am captived unto. In me there dwelleth no good thing; but mark the Epanorthosis, or correction of himself, as if he had spoken a word too large; What said I? there is no good dwelling in me? let me not be mistaken, I mean, in my flesh, (for so much the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ver. 18. will bear) for though I have no power to do,
yet I have some good in my spiritual part, I can will that that is good, and that will 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is alwayes at hand; I have good wishes and desires in readinesse upon all oc∣casions. I do not the good that I ought to do, yet I would do it, I delight in the Law of God in the inward man. Sin lawes it, and lords it in my members, but I have another Law in my mind, so that with my mind, i. e. in my judgment, and resolved bent of will, I serve the Law of God; and there is a special Emphasis in that Pronoune, [my self,] that followes, ver 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I [my selfe] serve the Law of God, that is, even I, though I complain so against my self, yet must needs say so much for my self, to the praise of God, I thank God through Jesus Christ our Lord.
Here is an excellent example for thee that sittest in darknesse, and art ever complain∣ing against and defying thy self; do not de∣ny the grace of God, that is not so much a denyal of thy self, as Gods goodnesse, and the Spirit of Grace. If thou witnesse against the Spirit, dost thou think the Spirit will witnesse for thee? Thou denyest the Spi∣rit, the very medium by which he would te∣stifie to thy good condition.
Take notice also of the peevishnesse of thy spirit. Thou hast long wooed Christ to accept of thee, and be married to thee, and Christ hath sent thee Love-tokens by his Spirit to assure thee that he owns himself to
be thy busband. Now Christ expects the duties of a wife from thee, now thou que∣stionest whether thou art married or no, and not only questionest, but peremptorily de∣nyest all his Love-tokens, or at least extenu∣atest them and settest light by them. Think what a sin this is. No wonder now if the Spirit, that Messenger that brought them, take offence at such dealing, and refuse to testifie to thee, who art resolved to question his testimony, bee it never so cleare.
4. An unwarrantable thrusting off those Promises and comfortable truths which God in the Ministry of the Word or otherwise brings home to our condition, and snatching greedily at all the terrible places of Scripture and denunciations of wrath as our portion. I have knowne those that have thrust away with both hands all that might make for their comfort, as that that belongs not to them. O the cursed pride of our hearts! When will men leave prescribing to the infi∣nite wise God? When people please them∣selves in their sins, then they will hear no Minister except he sing a cursed requiem to their spirits, preach pleasing things, and cry, Peace, peace. And when the soul is un∣der trouble for sin, then God must denounce judgments in every Sermon, speak to them in thunders and lightning from Mount Sinai, answer them cut of the whirlewind, or else they will not hear him. Believe it, no soul
receiveth good by the Word, but that soul that thinks every Word of the Lord good; and labours, as it is proper to its condition, to apply it. Satan in times of unregeneracy hath an Art to make the Word unfruitful, by causing a mans heart to stand loose from the Law, to rub off the eating, corroding plaister, and say, This concernes such an one, and such an one, but not me. And after our conversion, he keeps the Word from fastning comfort to the soul, and assuring the heart by a like Ar∣tifice. True, these are comfortable truths, and concern such and such, but not me. This was the Psalmists case in desertion, and is thine in the present darknesse: My sore ran in the night, my soul refused to be comforted, Psal. 77. 2.
Indeed friends, if you refuse to receive comfort when the Spirit offers it, no won∣der if when you would have it, the Spirit refuse to offer it. None of Gods offers are refused by the creature gratis. God will stand upon other termes when we come to his shop after wee have once refused a good bargain once offered.
5 A groundlesse surmising of an irreco∣verablenesse in our condition from such and such threatnings of Scripture as concerne us not. This followes from the former; When a soul is willing to hear all Thunder and Can∣non shot from the Word, ordinarily the di∣vel hath two or three places of Scripture from whence he playes thick upon the soul.
Those are two places in the Hebrews, 6. 4, 5, 6. and 10. 26, 27, 28, 29. And one in the second of Peter 2. 20, 21. In the ambigui∣ty of some dark phrases in those Texts of Scripture, doth Satan perplex the soul, and this is a strong hold that he will not present∣ly surrender. Thus he perswades them, that every neglect of duty, every vain thought or wicked action after illumination, and the work of conviction, utterly, and totally ex∣cludeth them from repentance or pardon; and therefore it is in vain to endeavour their comfort, who have sinned against the Holy Ghost that should comfort them, and that unpardonably, and irrecoverably.
I have spoken to this already in the se∣cond point, and shall again hereafter. And therfore it shall suffice at present to warn you of this rub which Satan laies in the way of your peace, and to intreat you to take no heed to it, when it is obtruded to barre you from laying hold of the promises of mercy and pardon, which are proclaimed unto you. For take this for a certain rule, God never intends any terrours of Scripture, as bugbears to affright any sinner from Christ who earnestly desires him, (the severest scorpions of the Law are intended only to drive us to Christ, Gal. 3. 24.) much lesse doth he intend that any of them should conclude any soul under an ap∣prehended impossibility of pardon; for then he would be chargeable with all those desperate conclusions which men usually draw from such
premises. But he always encourageth the greatest sinners to beleeve, and (supposing that) to take comfort from the boundlesnesse of his mercy in pardoning all maner of sinnes. Isay 55. 7. and 1. 18.
How frequently doth he (for their sakes) display his bowels of tender mercies, as if he foresaw that the greatest difficulty of his work would lie in perswading them of those?
A Sixth Hinderance is, 6. Keeping Satans counsel. Many a soul bears sad burthens in this kind often∣times, because he is ashamed to utter what it is that troubles him. As many a man bears a Disease in some part, which he is loath to discover, and will not be knowne of it till there be no remedy but he must dye of it. This is Satans policy, to represent the soul before conversion as beautiful in all the or∣naments of civility and good nature (as we say) and formality as is possible. But af∣ter conversion, when the soul pants after
Assurance of Gods love, then to shew it its own face in as black a glasse, as hell, or (its Landskip) an accusing, terrifying consci∣ence can afford. And therefore he enlar∣geth ordinary infirmities into monstrous A∣postacies, and sins against the Holy Ghost; and if the soul be satisfied that its sins are not of that dye, because it never entertain∣ed a thought of malice and envy against God or his wayes, (which is required to that sin) Then he will inject fearful suggestions into the mind, horribilia de Deo, &c. horrid thoughts of God, Christ, Religion, Scrip∣tures, &c. And then he acts as a wicked Whore; when he hath laid these brats of his at a Saints door, then he pursues him as the father of them for maintenance, solicites Reason to defend them, or at least to di∣spute them; and if a soul throw them out as fast as he casts them in, then he makes it his next businesse to perswade it to keep his counsel in these thoughts and temptations; for (saith he) what will godly people think of thee, if thou shouldst discover such things as these? No one that fears God would e∣ver come nigh thee any more.
So concerning thoughts of self-murder, temptations to fearful and horrid pollutions, &c. If he cannot fasten them upon the heart, he will labour (at least) to prevail for our secrecy in them. And then he knowes he can make great advantages of those con∣cealments. As a loose companion when he
hath tempted an honest woman to unclean∣nesse, and cannot prevail, his next designe is to perswade her to keep his attempt close, and to allow him her company still; which if he can do, he will afterwards (as being one that regards not his owne reputation) blast her, as if she were really guilty of the Fact, and endeavor to make her concealment of his temptations, and continued converse with him, the Argument to prove her so: So if Satan can prevail so far, he will quick∣ly perswade a soul that he hath consented to what he hath concealed, and so lay all that load of desperate conclusions which would follow from the sins themselves upon the sus∣picion of them. And therefore as a woman that is honest and wise, will discover such sollicitations to an husband or near friend, and desire them to watch over her, lest she be overcome by importunity to an act she so much abhors, and if need be, will reveal them more publickly, by way of Caution, for her fuller Vindication: So in this case it is the best way to deal with Satan. Let no such thought arise, but away first to God, and then to a godly Minister, or a godly friend, and unbosom thy selfe, for hereby thou shalt be able to call witnesse against Sa∣tan upon every occasion, and take away the advantage from him of suggesting many de∣sperate thoughts to thee, which if he have so much footing as thy bare silence, he will inject with a great deal of vehemency. On
the other side, he will quickly be discouraged from tempting, if what he speaks in secret, were published upon the house tops.
7 Secret tempting of God, and dependance upon such means and such men for peace, and limiting God to such and such a time, and resolving not to wait on God beyond that time, or not to expect it from any other meanes. It may bee slighted means and an unexpected time shall bring thee that comfort which thou hast in vain looked for from more likely instruments, and more probable seasons. Truly friends, God will have peace as well as grace to be every way free, and unconfined. Say not, such a Mi∣nister indeed is an honest man, and preacheth well, but I shall never profit by him; if ever I have comfort it must be from such or such a mouth. Say not, if God answer me not in such an ordinance, or such a duty, I am hopelesse, &c. It oftentimes falls out here as it doth in dangerous diseases among great persona∣ges; They perswade themselves that such or such a plain, honest Physician, whom they vouchsafe to consult with in ordinary cases, is able to do them no good in their present distempers; he is not studied, or hath not experience enough, and therefore they must advise with such or such a Court Doctor of eminent practise, and then they think they cannot misse of a cure.
But many times it so happens, that after they have spent their strength and estate on
fees and bills, and are come down into the Country to dye, a plain countrey Physician, and a little Kitchin-physick hath restored them. Truly friends, 'tis so in the case of assurance from the Spirit, Because some godly Ministers cannot preach so every way experimentally as others can, many troubled spirits decline them, and their ministery, and will scarce vouchsafe to discover their cases to them. None must be supposed able to do them good, but such, and such: Well, such mens ministery is tryed, and it may be (not out of any deficiency in them, who it is possible may preach truths, and apply medicines of soveraign value and vertue; but meerely) through a secret hand of God rendering them unsuccessefull, that he may keep the meanest of his Eembassa∣dours from contempt, and the most eminent humble, and let people know, that the Spirit of consolation and Adoption, as well as that of grace and supplication, bloweth where, and whence, and when, and how he listeth▪ the soul-patient finds no recovery, but it is fain at last to bee beholden to a man of very mean abilities, and to a word which seemed emp∣ty and barren before, for comfort and assu∣rance.
So, for time. A soul enlarged in prayer, steeped in tears, enflamed with desires, thinks, now verily the time, the set time is come, God will be found of me in a way of peace, and satisfaction. No friend, no
such matter. God (it may be) will make thee stay till thou hast even doubted thy self out of all hope, because of thy barrenesse, and deadnesse, and inability to perform any service as thou oughtest, and then he will send his Spirit to shed abroad his love in thy heart: thou shalt bring sorth this child of comfort, when, as Sarahs womb, thy soul is dead, and almost hopelessely barren.
8. A sinfull ambition of self-preparations for comfort and peace: were I so much hum∣bled, saith the poor soul, so kindly and inge∣nuously affected with my sins; could I reco∣ver of this deadnesse, and flatnesse of spirit into any measure of livelinesse and spiritual∣nesse in my performances; then I would be∣lieve comfort, and assurance of Gods love belonged to me; but that a soul so little, so legally broken as I am, so barren, saplesse, lifelesse, spiritlesse in all my services should have any share in Christ, any title to the Covenant of Grace, any part or portion with the Saints of God, I cannot, I will not be∣lieve. This is just like Peters unreasonable motion: Depart from me, for I am a sinfull man, O Lord. Luke, 5. 8. Foolish man, to whom should the Physician come but to the sick? 'Twere a fond thing to imagine the patient must be recovered, before he comes that he may be sit to entertain him. So here; Thou wilt not entertain any perswasion of an interest in Christ, till thou attain such and such proportions and measures of grace.
Alas! man, till thou have some evidence of thy interest in Christ, thou wilt never a tain them: 'tis want of that evidence occasions thy defects in humiliation, thy deadnesse and sapplessenesse in duties, &c. Men travel heartlessely in the darke, because they know not whether they go backwards or forwards, whether the next step may not be a preci∣pice to ruine them. But when the day-light ariseth, and shews them by the coast of the country, that they are in their way, this puts new life and spirits into them. The joy of the Lord is a Christians strength. Neh. 8. 10. Nor is it meet, whiles thou art in this frame, that thou shouldst have this witnesse in thy Spirit, For if thou shouldst recover more life and vigour of grace and duty, and thy assurance therein, thou perhaps wouldst be proud of thy attainments, and attribute thy assurance to them, and so God would have lesse honour and thou lesse certainty of it. God would have lesse honour, be∣cause (as I said) grace I would scarce be seen through such qualifications. The smell of some delicious fields (they say) so takes the dogges, that they forget their prey, and follow it no more: such de∣licious fields of duties may d••aw off the soul from the sent of Christ.
And thou wouldst have lesse certainty of continuing it. For it would rise and fall according to thy own qualifications and ab∣lities. For water in a water-course will never
rise above its spring; if the spring of assu∣rance be your own perfections, then as that is higher and lower, so will the assurance be. You that one time find your graces at a spring tide, another time will find them at the lowest ebbe, and then your assurance will ebbe with them, as it flowes with them.
9. Giving too much way to prejudices a∣gainst God, and his love, from present sense and feeling. For hereby we make the spirit double work: First to untie and untangle our own knotty, and snarled reasonings, and then to build in us a new perswasion upon new arguments of his own. A man had better Catechise a child or a rude ignorant heathen, then endeavour to reduce an heretick, be∣cause the one (as he knows not the truth, so he) is not prejudiced against it; the other is not only ignorant of it, but he is possessed with contrary principles, and hath subtilty of argument to resist it. So a builder that is to lay foundataions where the ground is clear, and hath not been occupyed that way before, will not need to do much ere he set upon his work. But he that is to lay new foundations, and build a new house where the ruins of an old Abbey are already, must have double work, digging up the old, and then laying the new. Now 'tis strange to hear, what arguments Souls in this darknesse are pre∣possessed withall, that God doth not love them.
1. Present smart. Can love consist with such blowes? Those strokes sure are the strokes of an enemy. To deliver mee over to Satan, to be buffetted by him in such a man∣ner, to set me as a spectacle to Men and Angels, and shut me up in such a dungeon of horrour as none besides me ever came into. Is this consistent with love? 2. Past obstinacy. God hath said, he will not hear me, and justly: for he hath call'd many times, and I have turned the deaf eare to him. Yea, this is that the Lord hath said, Prov. 1. 24. &c. Be sure to stop the mouth of these prejudices by, Heb. 12. 6. and Isay 55. 7, 8, 9. Jo. 6. 37. and other such places.
10. Slacknesse and remissenesse in (occasi∣oned by successelessenesse of) Ordinances and Duties. When once those prejudices cause a soul to cry out, there is no hope, God * 1.36 hath builded against me, he shutteth out my prayer; then there is no temptati∣on more likely to succeed then this. Why man, what dost thou labour for? Why dost thou sow thy precious prayers on the sand of the sea shore, whence there can no harvest be expected? And hereupon the soul is, if not taken off from duties, yet for want of faith (which is the l••fe of dutyes) the chariot moves slowly when the wheels are taken off Hope to speed is the greatest encourage∣ment to duty. You clip the wings of duty, if you present unconquerable difficulties be∣fore it. And when once the wings of duty
are clipped, that it cannot fly abroad to gather sustenance for faith, no wonder if that pine away and dye too. And if faith dye, assurance is h••pelesse.
THere remains yet one Hindrance more to be discovered in this Chapter, which is (eleventhly and lastly) over-scrupulousness, and scepticall-question-fulness in the businesse in hand. Satans policy in troubling souls is like that which he useth in deceiving them.
First, He sets them a gogge (as we use to say) perswades them they must try all things, therefore they must question all things they must hold no principles, meerly by a te∣nure of faith, but of their own reason; and then he inveigles their snarled apprehensi∣ons, and makes their entangled and imme∣thodical reason to find knots in every bul∣rush, and those knotts being too d••fficult to be untyed by their weak heads, he brings them at last to condemn all truth upon meer suspicion of error, and renders them so con∣fident
of the justice of that sentence, that they become obstinate and irrecoverable hereticks.
So in troubling the conscience, or conti∣nuing it in trouble, he perswades the soul in the first place, to question every thing that ever it hath had experience of from the first moment of convict••on; nay, those things that have been as sensible and palpable as can be, yet they must now be suspected whether in point of past and present practice, or in point of comfort. In point of past pra∣ctice, whether it have not sinned in such or such things, which when done, were done with the fullest assurance possible of their lawfulnesse. And so in present practice, hee will scarce suffer a poor soul in such a trou∣bled condition to eat, drink, or sleep with∣out scruple.
A tender conscience is a great mercy, but a scrupulous conscience is a great affliction. Such a conscience doth not only hinder a man from that which is evill, but abates much of the life, activity, and comfort that is in good actions.
And so in point of comfort. Urge to a soul in trouble, Such and such gracious works God hath wrought in you therefore sure you are one of his: Such experiences you have had, with which you have been formerly satisfy∣ed. I question that, (saith the soul) whether there were any such things or no. I once be∣lieved that there were, but I doubt I was then
deceived, &c. and so I may be now, if I grant any such things as you say. A soul un∣der this frame, although very well experien∣ced in the School of Christ, and who hath been banquetted in Christs own Parlour ma∣ny times, may be turned quite off the hin∣ges meerly by his own over-scrupulousnesse. The Disciples were well acquainted with Christ, yet when he came to them upon the sea, they were afraid, thinking it had been a spirit, Matth. 14 26. And the reason was, they were then in such a Tempest, that they feared every thing, and so suspect∣ed Christ himself, when he came to relieve them.
Quest. But what shall I do in such a case? If I be over-credulous and too easie of belief, I may ruin my self that way; and if I bee too scrupulous, I may undo my self that way too.
Ans. (1) Labour for a distinct knowledg of the nature of grace in general, and the known Marks by which it is distinguished from hypocrisie. And although you labour for the greatest means of grace, yet enquire diligently into the Signes and Tokens by which you may know the least. I confesse, this would be better done before trouble of mind comes. There is a great advantage that a well catechized Christian hath of an ignorant person in this present case; viz. the discrimination and distinguishing true grace from counterfeit. 'Tis bad laying principles
in a mind full of confusion, that (by reason of darknesse) can see nothing distinctly. Those should be laid before in tender years, or at least calmer seasons. But if there have been a neglect either in the person, or those under whose inspection he hath lived; so that he be to learn to spell now, when he had need be able to read the works of the Spirit of God distinctly; then I would advise such a soul to search into the Word with the advice of godly Ministers and Christians after those proper distinguishing Marks betweene sincerity and hypocrisie, upon which he may ground his own enquiry after his own con∣dition. If I should make an Hue and Cry after a man, or cry an horse or cow in ••e Market, and know not by what marks to describe him; or if I search among many o∣ther cattel for mine own, and know not what Ear-mark, or Flesh-mark, or Hair-mark they have, I cannot hope but to spend my labour in vain. I might say the like concer∣ning thy spiritual condition. If thou be to seek what grace is, under darkness, no wonder if thou be scrupulous to own it when it is presented to thee.
But thou must take heed here that thou do not enquire after the tokens of the least m••a∣sure of grace, that thou maist rest in it, and think thou art well enough secured to eter∣nity, if thou have but just so much as deno∣minates thee a child of God. For this is a shrewd signe that thou dost not desire grace,
for its own sake, but meerly as a bridge to heaven; and if thou do so, 'tis a thousand to one but (partly by Gods just judgment, and partly by thy own spiritual sloath,) thou wilt be endangered to cut it an inch or two too short to reach the other side of the bank. But if thou desire to know the least measure of grace meerly for this reason, that thou maist not (like an unskilful Gardiner) weed it up when it is tender, for a weed of hypocri∣sie, but cherish it, and water it, and improve it to greater measures of perfection, this is a good design.
2. Give way to no Scruples without a word. Enquire of thy own heart what word occasions such a doubt, such a question; and where thou findest no word lay it by. This is a good rule in our actings. There is much superstition oftentimes in Scruples, (if that may be taken for superstition, which is supra institutum, over and above Gods revealed will) and the ground of superstitious fears, is fancy. The way to confute a superstitious Worshipper, is to require a word for his pra∣ctice; so the way to silence a superstitious Scruple, is to demand a Scripture reason for it. Why art thou cast down, O my soul, and why art thou thus disquieted within me? Psa. 42. 5, 11. and 43. 5. q d. Soul, you are troubled, but is that trouble a warrantable trouble, is it a trouble that God allowes? if so, shew me his warrant for it. So when Satan pursues thee with Scruples and Fears, and arrests thee as
a prisoner in Gods name, ask him presently Quo warranto? (as Lawyers say) Satan, let me see your warrant: 'tis not enough here for him to reply, Thou hast a deceitful heart, and thou hast had great experience of it, and there be many hypocrites, and there is much counter∣feit gold, &c. These are generals. Ask him by what warrant from the Word he bids thee doubt whether thou be an hypocrite, and thy gold be false. If he shew not his warrant, fall pell mell upon him, spare him not, for an illegal Assault and Batte∣ry.
3 Wordlesse Scruples must be silenced; e∣specially if I either have, or have had (to my best and most deliberate judgment) suffici∣ent ground to convince me of the contrary. In such a case, if I have been formerly satis∣fied upon Scripture grounds, I am to rest in that satisfaction; if not, yet if now such grounds be presented to me, I am bound to receive it, and (at least) to silence all Scru∣ples to the contrary. Otherwise, the Au∣thority of Gods Word, would be far lesse with me then that of mine own groundlesse fancies or Satans vexatious suggestions. Con∣science is an Officer of Gods, his Deputy-Iudg in the soul, and therefore it must de∣termine from, and according to the most pre∣ponderating evidence from the Word of God. As in matters of Law, a Judg is not to hear∣ken to every litigious Lawyer, that puzleth and perplexeth a cause, farther then he speaks
Law to justifie his allegations; but if he can bring none, may and ought to proceed to sentence, upon those rules of Law and Ju∣stice, upon which he hath formerly judged in the like cases, or such as being now urged on the behalf of the Defendant, have no∣thing of moment objected to the contrary. I know Satan can, and doth often tempt with a Word in his mouth, as he did our Sa∣viour with [It is written,] and so without all question doth (where hee sees the soul will not be taken with chaff, or baffled with meer scare-crows of groundlesse suggestions) urge Scripture in troubling the conscience. And in such cases we had need of a Spiritu∣al palate exercised to taste words, as Elihu layes the comparison, between inward and outward sense, Job 33. 3.
But if all the Scruples of our spirits were reduced to this trial, not one to a thousand but would let fall its suite rather then disco∣ver its weakness by the impertinency of its allegations.
Object. But if I have never so plain word urged upon me to satisfie me, yet (if the Spi∣rit do not make the word satisfying) Satan is an impudent Accuser, and mine own heart is full of darknesse, and it will question whe∣ther it be day when the Sun shines, and (with those that are resolved to conclude snow black) rather condemn the most certain of the senses for a mistake in so clear an Object, then acknowledg an error in its own reason∣ings.
Ans. I grant it: Yet this I must do in the case in hand.
(1) I must acknowledg that I ought, or that I see no reason (at least) why I ought not, to be satisfied with such clear evidence, there being so little objected that may reasonably disparage it.
(2) I ought to condemn, bewayle and pray against such unwarrantable slownesse of be∣lieving, where I have so much apparent ground.
(3) I ought (at least) to suspend those groundlesse Scruples for the present, and act upon the conclusion which I am convin∣ced, appears most justifiable from Scripture, (though I cannot apprehend it altogether, beyond question at present) as if it were un∣questionable, till some new grounds of more considerable weight are urged to obstruct my proceedings. As in a case of Law among men is clear; A man hath a Title to such Lands, as by the advice of Lawyers, and from Law he conceiveth to be good, or (at least) after many debates with an adversary that obstructs his quiet possession, he sees not by any thing that can be urged to the con∣trary, but that his own is the most likely Ti∣tle. If this man enter upon this Estate, and use it as his own, till the Advarsary produce a more legal evidence then his, and ju∣stifie it in Court, the man offends not.
So in conscience. Gods Ministers that are
the Counsellours in its cases, tell thee ac∣cording to their best knowledge in the Scrip∣tures, that thou art a child of God, and hast an unquestionable Title to him; this they prove by Scripture, compared with the o∣perations of Gods sanctifying Spirit in thy heart. Satan sayes no, and thy own mis∣giving heart fears lest he say true. However thou seest no reason he brings from Scrip∣ture, or at least none so weighty as that thou seest sufficient cause from his allegations to reject those other that make for thee; nay, it may be thy judgment inclines to them, but thy heart is yet fearful and trembling: in such a case thou maist safely practise, as oc∣casion serves, upon that conclusion which thou seest least to weaken. I mean, thou maist act as a child of God, apply Promises, urge them in Prayer, &c. as if they were thine, till some more considerable grounds be offe••ed to weaken the former upon which thou actedst. This I say, because I know it is the doubt of some precious souls, whe∣ther they may pray or apply any Promises, til they be altogether out of doubt that they are the children of God.
(4) Nay let me say more. If thou have but the least ground to hope, that though thou be not a child of God for the present, yet thou art no where excluded from a capacity of being so; thou maist lay hold upon the Pro∣mises which belong to Saints, so far as to im∣prove them to duty, though thou maist not so
far as to build an Assurance upon them. And the reason is, because the Gospel be∣comes mine by my laying hold upon it, and claiming it as mine. And God allowes a Christian an holy violence in entering upon the precious possessions thereof; the violent * 1.37 take it by force. If a man should never lay hold of a Promise till he be assured that it belongs to him, he would never lay hold of any: because (as I shall tell you more here∣after) Assurance that the Promises and the things promised in them are mine, depends upon my laying hold of them, and claiming them as mine, and therefore cannot go be∣fore, in an orderly and ordinary way.
4. Sometimes when mine own scrupulous heart will take no satisfaction, I ought to lay some weight of confidence upon the judg∣ment of others, godly Ministers, and experien∣ced Christian friends. A stander by (say we) oftentimes sees more then the parties in a∣ction can see themselves. I believe my Physi∣cian concerning the state of my body, and my Lawyer concerning the state of my Sute, though (it may be) I have strong inclinations of my self to make a contrary judgment; and upon their judgment, I follow the ones Physick, and the others counsel. 'Tis not a mat∣ter of small moment, when upon the sight of thy serious humiliation and sorrow for sin, earnest and restlesse desires after Christ and holiness, and the like signes a Minister of Christ in his name shall declare, that (as far
as the Word gives him ground to judge of thy case) he fully perswades himselfe that thou art a child of God. The Lord hath pro∣mised to confirme the Word of his Servants, and perform the counsel of his Messengers, Isai. 44. 26. And it is not for nothing that he hath promised to loose in heaven what they loose on earth, Mat. 16. 19. 'Tis true, they may err in the Application; and God is not bound to justifie them in their mistakes. But yet it is as true, that seldom doth a godly knowing Minister (and such an one only is fit to bee consulted in such cases) so grosly mistake the case of his Soul-Patient, as to mis-apply comforts, but upon such grounds as wil hold water according to the Word; and he cannot be so much an enemy to thy soul and his own, as to go about wilfully to deceive thee.
So may it be said of the judgment of se∣rious and experienced Christians, that although they cannot absolve the troubled soul Autho∣ritatively (as Ministers can) and charge you to rest in their word in the name of Christ; yet they may passe a private sentence upon your condition from the Word, and their own experience; and you are bound not to reject it rashly and incons••derately, but to allow it some weight in your serious thoughts.
The least that you can allow to the testi∣mony of such persons of both sorts concer∣ning your estate is, (1.) A charitable Inter∣pretation of it, and the grounds upon which
they give it; so far as to think thus of it; Why may not I (in darkness and confusion of spirit) be rather deceived in my judgment of my self, then such persons, who (as they are free from my distempers, and entirely love my soul, so) have more intimate acquaintance with God, and the light of their own expe∣rience to keep them from mistaking? (2) Hearty prayer to God, that he will make good the words of his servants, and open your heart to receive them. (3) A suspen∣sion of any severer determination or sentence concerning your self, seeing you find so ma∣ny (supposed abler then your self) to be of another judgment. (4) A striving and la∣bouring with your own hearts by meditation upon the grounds upon which they pass their judgment of you, to encline them to receive it. (5.) To follow their advice and counsel (grounded thereupon) as far as possibly you can, and to blame your selves before God when you do not do so. Isai. 50. 10. Who is there among you that feareth the Lord, and [o∣beyeth the voice of his servant,] that walketh in darkness? &c.
AFter the removal of Hindrances, follow these Directions.
I. Exercise frequent Acts of Relyance up∣on the free grace of God in Christ, and the Promises in which it is held forth unto thee, together with the offers and invita∣tions of the Gospel backing them.
Quest. But how can I rely upon that grace which I am not assured belongs unto me? If I rely upon a friend in a matter of moment concerning whom I have no certain evidence that he ever intended mee any good▪ I may deceive my self, and thereby un∣do my selfe, while I leane to a broken reed.
Answ. 1. The being assured that God is mine in particular, is not the only ground of my relyance upon him. 'Tis true, there be acts of relyance that follow Assurance; when a man relies upon God as a, knowne friend. But yet there are acts of Reliance that precede Assurance, as when I rely up∣on God as one that hath offered to be a friend to all that will duly make use of him. Such a friend I am not assured is my friend in particular, before I go to him; but I go to him, take hold of his offer, claim his Promise, and resolve to adventure my selfe thereupon, and thus at last I get a good word from him that gives me a particular assurance that it shall be with me according to my faith, Mat. 9. 29.
That you may understand this the more clearly, know, there be these four acts in faith, and they are like so many staires one above the other, the one being the ground of the other. I deny not but they may all be brought together in time. But in na∣ture (I apprehend from the Word) they are produced in this order: Those are
1 Acceptance. The Gospel reveals life and salvation to poor undone sinners through Christ, who abandoning and re∣nouncing their own sins and righteousness, are contented to receive it from him in his own way. The answer of the heart to this Truth is, It is a saying worthy of all accepta∣tion, 1 Tim. 1. 15. And (accordingly) I
accept of these termes and resolve in Gods strength, I will not seek salvation in any o∣ther name. Lord Christ accept of me, I sur∣render my self into thy hands, I beseech thee discharge all thy Offices on, and for me. This is called receiving, John 1. 12. It is sometimes expressed by a term of motion, coming to Christ, John 6. 37. yea, flying for refuge to him, Heb. 6. 18. Both which imply, renun∣ciation of other security, and accepting his alone.
2 Claim. The next thing apprehended in the Gospel, is the general offer of these termes, and salvation by them, unto all that come unto Christ, and Gods earnest invita∣tion to accept of it. The first is the disco∣very of the way of life, and that the soul likes, and accepts and comes. This is the discovery of the persons to whom this way is passable, and those are all that exclude not themselves. Ho, every one that thirsteth, come, Isai. 55. 1. Apoc. 22. 17. Let whoever will, come. The Answer of the heart here, is, Lord, I come; Lord, I put in for a share in this Offer. This is called, Laying hold up∣on the hope that is set before us, Heb. 6. 18.
3 Relyance or dependance. This is a gra∣cious Offer indeed (saith the soul) and I have put in for a share in it: but may I de∣pend upon it. Yes, saith the Gospel, and (there comes in the Promise seconding the Offer and Invitation) thou maist adventure thy soul on it: for God hath said, that
who ever comes to Christ he will in no wise cast out, John 6. 37. That he that thirsting comes, shall eat that which is good, &c. Isai. 55. 1, 2, 3 Matth. 11. 28. The answer of the heart here, is, Sink or swim, I will adventure my soul up∣on this Promise; I will carry it to hell with me in my dying gripe, if I must perish. Though he kill me, yet will I trust in him (as Job saith under affliction) Job 10. 13. This act is u∣sually expressed by trusting in God, Ephes. 1 12, 13. Trusting and staying a mans self on God, Isai. 50. 10.
4 Assurance. A soul having gone thus far, the next question is, But what if (see∣ing there be many that come and claim an interest in Christ, that shall at last be cast out, because they do not indeed come and claim Christ as they should) I say, What if I be found among them; and then I shal be ashamed of my hopes, and my relyance at the last, when I have expected so much from it? Now to this the Scripture sayes, There is no condemnation to them that are in Christ Jesus, Rom. 8. 1. John 3. 16. Whoever believeth shall have everlasting life. &c. Hereby shall ye know that ye are passed from death to life, &c, 1 John 3. 14. John 14. 21. Then shall I not be ashamed, when I have respect, &c. Psal. 119 6. The answer of the heart to this, is, Such an one am I; therefore my faith is true, there∣fore I am under this condition or state: I know that I am passed from death to life; I know that I am of God, 1 John 5. 19.
I need not bee ashamed.
Now the third of these Acts, to wit, Relyance, is an act to be exercised perpetu∣ally, in order to the getting the Testimony of the Spirit in the last, viz. Assurance; when Assurance (as most ordinarily it comes to pass) is not enjoyed at the same time together with it. For
1 This is the advice. Isai. 50. 10. Let him trust in the Lord, and stay himself upon his God. Who is he that is thus advised? One that walks in darknesse and sees no light, and there∣fore is not assured that God is his God (though he be so;) he must stay upon his God; first he must lay claim to him as his God, and then stay, and depend, and rest upon him. I illustrate it thus, Suppose such a friend as I before mentioned, that offers the highest acts of real friendship to all that come to him, accept of it, upon such and such termes, claim his favour, and rely on his promise. Which is the way for me to be assured that this man will be my friend in particular? Is it not this? to go to him and tell him, Sir, your publication of your good will encouraged me to accept your offer, emboldned me to claim an interest in your friendship, though neither your Proclamation, nor offer, nor Promise named me in parti∣cular. And now (Sir) I rely upon your Promise to enterpose for me between me and Justice, to pay such a debt for me; if you faile me, I am an undone man. I have such
an esteem of your word, that I am resolved I will adventure my self upon it, and all that I am, though I know your mind no farther con∣cerning me in particular; yet I cannot withal but desire, that if you think fit, you will give me a particular assurance that I am accepted by you as one of those to whom you stand so en∣gaged, that by the knowledg of my particular obligations to you, I may be encouraged the more cheerfully to serve you, and to be the more heartily thankful. I appeal to all men, whether this bee not the likeliest way to get a particular engagement from this man.
Apply this to the case in hand, and you will see reason in my Direction to act reliance in order to Assurance.
2 Besides, Reliance frequently exercised will yeild Arguments of Assurance; especial∣ly, being acted in particular cases: as sup∣pose temptation, corruption, straights. As though a man have no particular obligation from a friend, yet knowing his principles, that he never fails those that depend on him, and having relyed upon him often, and found he hath not failed him at any time, at last he becomes assured that he will not. So seeing I know that God never faileth them that trust in him, and I have found that he hath stood by me in many a sad plunge of spirit, in pur∣suance of that and the like obligations, I hence argue, sure he will never fail me. So the holy Prophet argues, 1 Sam. 17. 37. And
so the Apostle Paul, 2 Cor. 1. 10. God hath delivered, God doth deliver, and God will deliver.
3 Assurance is recovered the same way when it is lost, wherein it is to be gotten when a man is utterly a stranger to it; and this I evidence thus. A soul in desertion looks upon himself as having no grace at all, and therefore he doth act, and (if he can act no higher) wee advise him to act as if he begun all anew. This course were in vain, if not the same in both.
* 1.38 II. SEek diligently in all Ordinances af∣ter the testimony of the Spirit. The way for recovery of lost evidence is that (as was said before) which is most proper for getting it at first. The Church in Cant. 3 1, 2, 3, 4. had lost her Beloved, 'twas night (a night of desertion) and he had slipped a∣way in the dark; what doth she then? She
seeks him first upon her bed, lay still (its like∣ly) and sent some sleepy calls after him. But Christ will not be found at that rate, I sought him, but I found him not. What then? See what followes, I will rise now; yea, that is a more likely course, shake off that sinful sloath, and seek him in good earnest. So she doth, I will go about the City in the streets and in the broad wayes. In the City, that is in the Church (set out by a City often in Scrip∣ture, because of communion, defence, order like a City; and often by the City of Jerusa∣lem in particular) In the streets and broad * 1.39 wayes; i. e. the places of concourse, the Assemblies of the Saints; there Wisdom ut∣tereth her voice, Prov. 1. 20, 21. there shee meets with the Watch-men, and she asks them, &c. and then when shee had advised with them, and followed their Directions, see what followes, ver. 4. It was but a little that I passed from them, but I found him whom my soul loveth. I found him; that is, in the evidences and refreshments of his Spirit.
1 Seek in the Word. If God give any soul peace (in an ordinary way, and who are we that we should put God to the charge of ex∣traordinaries?) 'tis the fruit of the lips, Isai. 57. 19. The fruit of whose lips? even the lips of those whose lips are ap∣pointed to bee the Treasuries of saving knowledge for the Church. The Priests * 1.40 lips shall preserve knowledg, and the people shall seek it at his mouth. But (may the soul
say) what can he do towards that work? 'tis not in the power of man to ease me; Man cannot heal the wounds that an Al∣mighty God makes. Yes, such a man may do much (ministerially and instrumentally) for he is the Messenger of the Lord of Hosts, Mal. 2. 7. Certainly God could have gi∣ven Cornelius direction what to do without sending him to Peter; it was as easie for him to have said, Cornelius, do this or that, as to say, Send for Peter and he shall tell thee what to do, Acts 10. 6. But God sends him to Peter, and Peter must come, and direct him in a set Sermon, that God might keep up the credit of his Messengers, and his stand∣ing Ordinances. There are special promi∣ses to this purpose to be fulfilled to the peo∣ple of God in publick Assemblies of the Church. Isai 56. 7. I wil make them joyful (saith God) but where? in my House of Pray∣er; which was (among the Jews) the Tem∣ple, and among the Gentiles any place of publick Worship. Isai. 60. 7. I will glorifie the House of my glory. And 'tis remarkable, that in both places the Promises are made to the Gentiles when they should be con∣verted, as appears by the Context. God would have an house of Prayer, places of pub∣lick Assemblies, in the Gentile Church, and in them, God hath promised to make his people joyful. Come forth here all ye old Disciples, experienced Christians, and give in evidence from your experience. Cannot
you say, that the banner of love which God hath spread over your souls, was lifted up in these Banquetting Houses? Hath he not here stayed your souls with flagons, and com∣forted you with apples? Cant. 2.
2 Prayer. There is an holy Conference and Dialogue between God and the soul in holy Duties. This of Prayer is the Duty in which we speak, and the Word and Seals are the wayes in which God speaks. Wee ask Counsel in Prayer, God answers in them; We ask strength and peace in this, God re∣turnes answers of peace in them, and we re∣ply in thanksgiving again. God in the Word tells us what he is offended at in us; we con∣fesse it in Prayer, he assures us we are pardo∣ned in the Word, &c. We returne thanks in prayer again. And indeed, this is the way how to know Gods mind; as we know mans mind by desiring a conference and pro∣posing our doubts or dissatisfactions, and re∣ceiving his answers when he gives them, or pressing for them, when he denyes or estran∣geth himself. Thus David used to enquire of the Lord. Psal. 27. 4. And when he had en∣quired in prayer, then he holds his peace, and waits to hear what God will say, Psalm 85 8.
1 Neglect not this way of conference with God. Especially in the set seasons thereof. They have a fancy among the Philosophers, of two needles touched with the same Load∣stone, which being set in two Compasses, writ∣ten
round with the letters of the Alphabet, will conveigh intelligence from one friend to another at the greatest distance. Thus each friend having recourse to his own Compass at fixed times, shall find that as his friend at distance moves his needle to any letter, his own, (without any touch of his) will turne to the same; so that by putting to∣gether those letters, he may read his friends mind. I have not faith enough to believe the conceit; but I can make a good use of it in Spirituals, wherein I am sure it is true. Gods heart and thine are touched with the same Loadstone of love, and if thou at seasons of conference shalt have recourse to the nee∣dle * 1.41 of thy heart, and by the experience of holy affections in prayer, shalt point out to God thy wants and burthens, the heart of God by a sacred sympathy, will work the same way, and copy out thy case in his own bo∣some; and then it cannot be long ere his fatherly compassions set the needle of his affections a turning towards thee again, to produce a reciprocal assurance in thy heart by a like secret sympathy. This the Scrip∣ture holdeth forth clearly. See Jer: 31, 18, 19, 20. There Ephraims needle first turnes in confession, Thou hast chastised me, &c. Then Gods needle falls to work presently, to give him intelligence of Ephraims complaint, Surely, I have heard Ephraim bemoaning himself. And when Ephraims story is done, then God falls to turning his needle by way of
answer to Ephraim, My bowels are troubled for him. Is Ephraim my dear son? Yes that he is, and he shall know it too, For since I spake against him, I do earnestly remember him still. Then comes the answer to Ephraims heart, I will surely have mercy upon him, saith the Lord.
Thence in the Text the Spirit, that is the witnesse from God to us, is the Sollici∣tour within us to God. The same Messenger that carries our Letters, brings our Answer, ver. 16.
Oh Friends, you know not what mischief Satan doth to you by cooling your hearts in prayer; nay, by prevailing with you onely to neglect a set time of prayer, publick or private. If you appoint a friend a set time of meeting and conference so often every day, and you fail him twice or thrice toge∣ther (especially when he knowes you have none but trifling businesses to hinder you) how can you expect but that he should serve you in the same kind? True, a man may lay bonds upon himself in appointment of times of duty, which (as he may order the matter; that is, if he lay them so upon himself as to pronounce it absolutely un∣lawful upon any occasion to over-slip that very time) may prove but snares to entan∣gle his conscience: but yet on the other side; to set apart appointed hours for this du∣ty, as a convenient means to keep our heart from framing petty occasions from hour to
hour to put off the duty, and that with resolution not to fail at the appointed time, but upon very weighty occasions, and upon such failing at any time, to resolve to make up that defect doubly, as soon as the occasion is over, sure, is a very pro∣fitable way for the getting and keeping acquaintance with God. And no question if God find (as he knowes) that very slight occasions divert us from meeting him at fit or set times, but he will be out of the way at other times, when our leasure will serve us to seek him.
But this by the way concerning set times of prayer. * 1.42 2. A soul that wants the witnesse of Gods Spirit, though he neglect not those, yet he will not content himself with them; but he must now and then visit the Throne of Grace in extraordinary wayes of du∣ty, adding fasting to prayer, and spend∣ing whole dayes in following hard after God. Certainly, this duty is much neglect∣ed among Christians in these dayes, to what it hath been formerly, both in private and publick. Surely, when Gods Saints were more acquainted with it, there was far more ac∣quaintance with God then (I fear, if I may ghess at others condition by mine owne) there now is.
There be some Divels (saith our Saviour) that wil not be cast out without prayer and fast∣ing, Mar. 9. 29. so may I say in this case, there be some doubts that will not be cast out of the
soul till a man try this way? Not that fast∣ing adds any thing to prayer in it selfe, or by any proper efficiency of its own; but it dis∣poseth a man to humiliation, and humiliati∣•…•… disposeth a man to partake of the secrets of Gods counsell, and especially in the matter of particular assurance. Isai. 57. 15.
* 1.43 Yet is not this help so absolutely necessa∣ry as that I should put it in practise under e∣very condition of body: if I am not able without prejudice to my health to bear fast∣ing, I shall thereby more distemper my body, and (consequently) more weaken my spirits, then is convenient or indeed lawfull; and thereby give greater advantage to Satan to trouble my tired mind, then hee had be∣fore.
In such a case, commend thy condition to the publique prayers of the Church, espe∣cially upon days of solemn seeking God. If persons be sick, and in danger of death, then a Minister shall have a bill handed to him to pray for their bodily health, (and that is good, that in these days wherein every Or∣dinance of God, and Duty of ours growes into disreputation, men shew they value the prayers of the Church:) but I wonder that among all our bills, there are no complaints of soul-sicknesse. Oh Beloved, it would do a Ministers heart good (as we say) to receive a score or two of bills upon a Sabbath day to this purpose. One that hath an hard heart, that hath been often heated and is grown cold a∣gain,
one that hath been long under conviction, and finds no gracious issue of it; one that cryes aloud after God, & can have no Answer; one that is assaulted with fearfull temptations, that can∣not get any evidence of Gods love, and goes hea∣vily all the day long, &c. desires their pray∣ers.
It may be God expects you should thus make many friends to speak to him, that thanks may be rendred by many on your behalf, (as the Apostle expresseth himselfe in a like case, 2 Cor. 1. 11.) And neglect not to bee present as often as possibly thou canst at the publick prayers of the Church, especially such as are put up in relation to thy case. There is a remarkable story of one out of whom by the prayers of Mr. Rothwell, an e∣minent Minister of late years in the North, * 1.44 and some faithfull Brethren, a Devil was cast; the man yet continuing dumb for some years after, till he being present in a Congregation where he was particularly prayed for, at the close of the petition God opened his mouth, and he said, Amen publickly, and spake to Gods glory ever after.
So in thy case, who knows whether God reserves comfort for thee to be dispenced in such a way?
Lastly, Every day the Saints of God (e∣specially under bondage and darknesse) can finde occasional times; to knock at the door of grace, when they are at leasure from ne∣cessary imployments. There be some haunts
where most men bestow themselves, in the in∣tervals of businesse, in the breathing times between one imployment and another. One man fills up these breaches, parentheses, and odd ends of time with idle discourse, another with such and such pastimes (lose-times we may better call them, as commonly they are used;) a third haunts the Ale-house, or a worse place, it may be: but such a souls usual haunt as I am speaking of, in those fragments of time, is, the throne of grace; and prayer, and holy conference with God in other private Duties, that is his pastime. Will you know where David haunts at midnight, when he cannot sleep? At midnight will I arise and * 1.45 praise thee, 119. 62. Will you know where his haunt is after meals? Not only evening and morning, but at noon also will I cry unto thee, Psal. 55. 17. If you enquire what time he begins in the mornings, see Psalm 119. 147. I prevented the dawning of the morning, and cryed. In a word, (to shut up this head) some people (I know) charge this way of seeking assurance, with trusting in Duties, and the persons that so seek, with pride in them. But sure there is more pride in not condescending to begge, then in begging. 'Twere an unheard thing that a begger should be proud of his trade: He that prays feelingly, hath the greatest security against pride.
THis assurance is promoted by Sacraments.
These we call by the warrant of St. Paul the Apostle, seals, Rom. 4. 11. Now the Spi∣rit that is the personal seal, may make use of the Sacraments as the instrumental seals of this assurance.
1. Baptisme. I mean not the repetition of it, which is a course some vain people are seduced unto, in hope to get comfort by it; but many have found it hath been an oc∣casion of many sad and fearfull Apostacies from the standing Ordinances of Jesus Christ, and so hath eaten out the heart of their love to, and zeal in following God in them, whiles their prejudices to their former bap∣tisme, have caused prejudices against the Ministers that dispensed it, and the Church∣es wherein they received it, and so they have proceeded by degrees, (as finding no persons or administrations free from excep∣tion) to throw off all ways of worship and
duty altogether, which when they have been made to see the evil of their way (as it may by Gods goodnesse come to passe, though seldome it do) they find all the peace they got in those ways was but meer imposture.
But I mean, the renewed meditation of the spiritual signification, and end of that seal of the Covenant, which (having been applied to thee in thy infancy) becomes of force to thee as soon as thou comest to know and to accept of the Covenant in the serious choyce and intention of thy heart.
One main intent of Baptisme is, to work an assurance of the pardon of sinne, by the sprinkling of the bloud of Christ: And herein it answers to Circumcision. Col. 2. 11, 12. compared with Rom. 4. 11. Which Circum∣cision was a seal of the Righteousness, which is by faith, i. e. of the righteousnesse of Christ made ours by faith for justification.
'Tis called the baptisme of repentance, for remission of sinnes; that is, signifying and sealing forgivenesse of sinnes to the consci∣ence of a penitent sinner. Now if a man * 1.46 have not only a great Landlords word, but his seal. to assure him of such an estate, he is confident thereupon, to abide a trial at law before a just Judge: so if thou make a right use of this seal, thou mayst plead it whenever Conscience shall sit upon thee, and call into question thy Spiritual or eternal condition.
Think now and then upon thy baptisme
and the end of it, and labour from thence to rise to a belief of the performance of that to thee in truth, which was sacramentally exhi∣bited to thee in the signe. And know this, That laying hold of the graces promised, and sealed in Baptisme, upon the terms convenan∣ted, gives thee a just and legal claim to them.
Object. But this Sacrament was admini∣stred to me in my infancy, and therefore I want the lively, and sensible application of the element to me, which might possibly (if it were now to be done) prove effectual to give me this assurance. What use can I make of such a past Sacrament? Were it not bet∣er to re-new it?
Answ Thou mayst make the same use of it as the Jews did of circumcision, although many years after. The Jews children no more saw their own circumcision understand∣ingly, then thou didst thy Baptisme.
Object. Yea: but the mark of Circumcision (saythe Anabaptists) was visible afterwards, and so though they were circumcised in in∣fancy, yet they might know that they were so, otherwise then by bare relation. But I know that I am baptized merely by the rela∣tion of friends or the Register.
Answ. The Jewes, when men, might see that their foreskin had been cut off: but that it was done in a sacramental way, they knew onely by relation, as we have our Baptisme. For how did a Jew know that he was borne of Jewish Parents, and not of Ish∣maels
posterity, or Esaus, among whom circumcision continued, when the Covenant was removed from them, but by tradition? But I will rell thee how thou shalt improve even thy Infant Baptisme. Whenever then thou seest that sacrament administred upon others, reflect upon thy self, and draw an Argument of Assurance from it thus. Loe here (my soul) the bloud of Christ (in the ele∣ment of water) not only powred out, but apply∣ed to yonder little one. And hath not God done as much for me? And hath he thus sealed to me the promise of pardon, and shall I not believe it? Have not I performed (by his grace) my * 1.47 part of the Covenant, in the answer of a good conscience, seriously desiring and resolving to take him for my God, and do my duty to him to the utmost, in the strength of Christ? And shall I doubt his performance on his part? Did not God shew his willingness to receive mee into his favour, and pardon my sins, when he was so gra∣cious as to seal his Covenant to me in my very infancy? Sure, that was a great mercy to me, that God afforded me that seal then, whereas if I had lived unbaptised to these years, possibly my scrupulous spirit would have kept me from it altogether, as being unfit to receive it (as now it * 1.48 doth from the other Sacrament.) Now, seeing the Lord hath prevented me with this mercy, and claimed me before I could claim him, let me not think he will not hold his claim to me now I do claim and lay hold upon him; and let me not doubt but if I follow after him, I shall in time
apprehend that for which I am apprehended (in this visible way of claim) by Christ.
2. The Lords Supper. This is an Ordinance in which (rightly received) Assurance comes on horse-back to the soul, if I may so speak. so many speaking actions, and so many speci∣all applications, in the name of Christ, by a Minister standing in the stead, and represent∣ing the person of Christ, may probably be the means to conveigh this blessed mes∣sage to thy soul from Jesus Christ. Sonne or Daughter, be of good cheer, thy sinnes are forgi∣ven thee.
BUt here ariseth an objection.
Object. I am not a fit receiver, with∣out this Testimony of the Spirit, which you speak of: and therefore 'tis improper to bid me seek that testimony this way, whereas I cannot apply my selfe to this way, till I have it in actual assurance.
Answ. Hereto I answer Negatively. That proposition which is the ground of thy mi∣stake is but mistaken for truth; to wit, That none is a fit receiver of the Sacrament of the Lords Body and Bloud, but one that is certifi∣ed by the Testimony of the Spirit that he is a Child of God. This is that that puzzles and embroyls many a poor soul, that he knowes not which way to take, between sinning a∣gainst Gods invitation in refusing to come, and against the institution in coming unwor∣thily.
But I hope to speak a word satisfactorily in this case. That this is a mistaken principle I prove by this Argument.
The actual assurance mentioned, is not re∣quired under any of those things wherein we are to examine our selves before we come, therefore 'tis not necessary to make a fit re∣ceiver.
The graces to bee examined (among the Protestant Divines) are usually these four, Knowledge, Faith, Charity, and Repen∣tance.
Under Knowledge, Charity, and Repen∣tance, I believe no man comprehends the certainty of his interest in Christ; they be∣ing graces (in their natures) quite different from it, though possibly in some higher act∣ings of them it be supposed. I dare not think there can be none of these without Assu∣rance.
All the doubt is concerning Faith, whe∣ther
the Faith required to the receiving the Lords Supper, be not Faith of perswasion, that I am a Child of God, from the Testi∣mony of the Spirit?
I conceive the Faith required to my com∣ing to the Lords Supper, is no more but the having accepted the terms of Salvation revealed through Christ, my having claim∣ed my share in the free offer thereof in the Gospel, and my reliance and dependance up∣on Gods faithfulnesse in the making that claim good unto me. And if I can find these acts have seriously (to my utmost knowledg and search) been performed by me, I need examine no further whether I have sufficient Faith to fit me for the Sacrament And my grounds are.
1. Because by these acts there is a real ap∣plication of the soul to Jesus Christ for justi∣fication, which the Scripture expresseth by coming to Christ, believing and trusting in him, as was before shewn: and of Christ to the soul, which is expressed by receiving him; and * 1.49 in these acts the nature of faith, as it applies Christ for justification is sufficiently expres∣sed. Now those that come to Christ cannot be supposed to have the witnesse of the Spi∣rit in their heart that they are Christs.
For rest, or peace of Conscience (which is the immediate fruit of that assuring Testi∣mony of the Spirit) is promised as the con∣sequent of coming to Christ, Mat. 11. 28. and becoming the children of God, (which is
lesse then knowing we are so) is set down as the consequent of receiving Christ, Joh. 1. 20 And therefore (by the way) to receive Christ, is not to know that I am a child of God, but to apply my self to him, that I may be so. And as for trusting or believing in Christ, that it is truly done without actual assurance, is clear, because trusting in Christ the object of the Gospel, is spoken of by way of distinction from this sealing or assuring act of the Spirit, as that which goes before it, Ephes. 1. 13. In whom after ye heard, ye trusted; and after ye be∣lieved * 1.50 (or trusted) ye were sealed with the holy Spirit of Promise; and received its earnest See also 1 Joh. 5. 13. Now coming to Christ, receiving Christ, applying Christ for Justifi∣cation, is sufficient qualification to enable a man to receive the Sacrament with profit, Because where spiritual life is, there is a right to all such food as may streng∣then it
2. The Sacrament is a Seal of the Cove∣nant in all its promises. Now Promises be∣come mine by claim and relyance. If then I have right only to one Promise; nay, if I can but lay claim to one, I may come to the Sa∣crament to have that sealed to me. Suppose this; I find my heart made weary of sin, and account it the greatest burthen in the world, I apply my self to Christ to ease me of it: hereupon I lay claim to the Promise thus, Lord Jesus, thou hast done thus for me, (blessed be thy name) whereas I accounted
sin a pleasure once, now I account it a bur∣then; make good thy Promise to me, ease me, I claim this on the credit of thy Pro∣mise; Mat. 11. 28. If hereupon I come to the Sacrament, desiring God to seal to this Promise which I lay hold upon, I cannot be said to come unworthily, though I have no witnesse in my heart from the Spirit that I belong to Christ. I told you before, that it is the claiming of Christ, and standing to that claim, and being resolved to adventure my soul upon it, that entitles me to him, and that that entitles me to Christ, gives me a right to the Sacrament, as I said but now, upon the former head.
Object. But let this faith be what it will; I must know that I have it, ere I come: else it is in vain to require Examination before I come. And if so, then 'tis all one (for substance) to be assured that I am in Christ, and to be assured that I believe in him, be∣cause believing in him necessarily implies be∣ing in him.
Answ. Sacramental Examination doth not presuppose a necessity of a certain or assured knowledg, that I have the graces which I examine my self for. But only a finding those acts in my self which ordinarily those graces appear in (my heart dealing plainly and faithfully with it self in the search) and my earnest desire and endeavour that they may be true, though at present I see not that they are true, supposing that I see nothing
of weight (according to the rule of the Word) to judg them false. Nay, if I should see cause to condemne those former acts, which I took for gracious, as false and un∣sound; yet upon that conviction, if I seri∣ously labour to set them right now, I ought not to keep from the Sacrament for that, but to draw nigh, and from thence to expect strength to prosper my endeavours, and give me evidence (in Gods time) of the reality of them. If this were not true, then every Christian under desertion and doubting must be excluded from the Sacrament. And surely, if so, the fittest persons that can be will be de∣barred; there being none more fit for a strengthning Ordinance then such souls. To exemplifie the present case. A man examines his faith, repentance, &c. he finds some such acts as look like the acts of those graces yet he doubts whether they were true or no; he therefore examines faith by the rule of the Word, purifying the heart, working by love, over-coming the world; Repentance, by ha∣tred of sin, of all sin, sincere endeavors of future obedience; some such things as these he sees no sufficient ground to conclude he hath not; and yet he thinks he may deceive him∣self in thinking that he hath them.
Here is his case: What shall this man do? Shall he come to the Supper or no?
I answer, Yes. For I am fit for the Sacra∣ment, when my heart doth not upon good grounds condemn me: Unwarrantable Scru∣ples
do not unfit me: it is not required that my heart do alwayes clearly absolve me. See what John faith in this case, 1 Joh. 3. 20. If our hearts condemne us not, (he doth not say if they actually absolve us, many needlesse Scruples may hinder that) but if they condemn us not, (it must be meant of the conscience enlightned by the Word: An ignorant wordlesse conscience its absolution or con∣demnation is nothing in this case, but an enlightned conscience) then have we confidence; i. e. ground of confidence, towards God. And by consequence ground of approach to those Seals in which this confidence is bestowed, and encreased.
2 It is not necessary to a worthy partici∣pation of the Lords Supper, that I be able satisfactorily to evidence to my owne heart the truth of every grace required thereunto. One grace sometimes may be more conspicu∣ous then another. And it is sufficient it I can see any thing in my self of the new creature, though I know not how to improve it by Ar∣gument, to prove such or such a grace there∣by. For example, sometimes repentance may be more conspicuous to a man then faith, sometimes love more visible then both. sometimes a man may be able to see neither of them all distinctly, yet he sees something which he cannot but acknowledg is a fruit of a mighty and supernatural change; and this change, he finds, he cannot rest till it be in∣creased and improved to greater perfection
If he can see nothing else, yet he finds earnest and hearty desires after Christ, not only as a fountaine of pardoning, but also of purging grace. These desires (as far as he can judg) are not counterfeit, though many times weak. Now in such a case as this, the soul must con∣sider, that Christ hath promised not to break the bruised reed, nor quench the smoaking flax. Though a mans grace be very infirm (if it be not a staff but a reed, and a reed too not firm, but bruised,) and though the kindlings of grace be but in smoaking flax, (a Metaphor taken from those that kindle a fire, that put some pilled stalks of flax or straw, or some such combustible thing under the wood to make it burn, which if it be moist will not flame out by and by, but smoak a while, and then kindle) though grace be but yet an em∣bryo, as fire in smoaking flax, which a man can scarce tel whether it wil burn or no: yet God will not quench, that is, he will make much of it (as a servant doth of a little spark of fire in a wisp of straw) and gently blow it up till it flame, Isai. 42. 3. He is to consider, moreover, that he ought to conclude from these smal measures (as far as he is ground∣edly perswaded that they are true) that though he cannot see faith, repentance, love, yet where these desires are, they are good signes of a gracious change, though yet but in the beginning, and a gracious change comprehends every grace in kind; and it concerns him to come to the Sacrament to promote it.
Caution. Yet let me add (lastly) that I speak not this to encourage a lazy credu∣lousness by which we are apt to be easily per∣swaded (without any sufficient enquiry) to take it for granted that we have grace, be∣cause we have now and then some good wishes, when as our own hearts, if they were well searched, would witness to us, the faintness, coldness, inconstancy, laziness of our affections towards heavenly things (especially in com∣parison with those large measures of earnest∣ness, importunity and diligence with which they are attended in the things that concerne this present life) which might be a sufficient con∣futation of all our good conceits that wee have of our selves. Friends, take heed that you do not make such truths as these a pro∣tection for your supine negligence to examine your selves more throughly and exactly. The truth is, the persons to whom this cordial is intended, are only those, who after earnest en∣quiry after their own estate from other evi∣dences, are driven to this Sanctuary as their last refuge; not to those who because they wil spare their pains to enquire more at large, and particularly fly to this as the most com∣pendious way, and that wherein least pains is required, to satisfie themselves concerning their condition. Yet I fear such truths, by Gods just judgment, accidentally stumble ma∣ny souls: and no wonder, the Doctrine of free grace, I dare say, accidentally, damnes mil∣lions.
3 TAke notice of the least approaches * 1.51 of the Spirit of God to the soul in a witnessing way, and follow them by Medi∣tation and Prayer. Sometimes the witnesse of the Spirit is not full and through to the satisfaction of all our doubts, yet it speaks something tending that way: it speaks many things severally and by parcels, which laid to∣gether would amount to a ful Testimony. Now in such cases a soul must be very watch∣ful to take and improve the least hints of the Spirit. As in an humane Testimony, the wit∣nesses that witnesse in a case before a Judge, do not all speak point-blank to the case in question, but sometimes very faintly, bro∣kenly, and imperfectly. Now a good Judg in such a case, doth not slight such Testimo∣nies, as come not full up to a businesse, but
observes and retaines in memory every thing that is deposed, though very defective as to a full proof; and at last, what one testimony did not sufficiently clear in terminis, many testimonyes will make up a full proof of, if laid together by a skilful and judicious Lawyer.
This Art we find the Church using in desertion. Cant. 29. There she discovers Christ first at a distance, leaping upon the Mountains, removing the great impediments to the manifestation of himself; suppose conquering mountainous corruptions, and mountainous temptations; suppose, deadnesse and flatnesse of heart in duty, &c. which looks like a mountain of separation betweene Christ and the soul, ver. 8. she finds her self unexpect∣edly enlarged and opened in her addresses to him: Thence she concludes, he is a coming, he prepares his way (as 'tis said in another case of John) he makes every mountain and hill low. Isai. 40. 4. and every valley he ex∣alts, that he may make his way smoother; then she espies him behind the wall, looking in through the lattess; neerer then he was, but yet he stands much undiscovered: the wall and the lattess here (it may be) are the obstacles of prejudice, and doubting, and di∣strust in our own hearts, which keep us from seeing Christ clearly when he comes to us; but yet something of Christ shines through them, and the Church takes notice of these dark approaches, puts a [Behold] upon
them all. Behold, he cometh, behold, he standeth behind our wall. And at last he calls her forth into a pleasant converse and walk with him, v. 10. 11. and there fully mani∣festeth himselfe to her.
If God write thee a love-letter, though the hand in which it is written be but uneven, and it be not to be read but by spelling every word; wilt thou not take that pains, that thou mayst understand it? The spirits testi∣mony when it comes under Gods hand and seal to the heart, is oftentimes so obscurely written, that a man is fain to spell and put together many words, experiences, providen∣ces to make it up. However, the evidence may be sufficient, that is pick'd out of them altogether. Think then, such a time, I was refresht at a sermon, enlarged extraordinari∣ly in such a Prayer, my heart was affected with an extraordinary measure of tender∣nesse in such a Sacrament. I was even ready to despaire, and God stayed me by a promise; even ready at another time to make away with my selfe, and God stayed me with an unexpected providence, &c. All these put together, may perhaps make up as much as this. Fear not, I am thy Salvation, &c. Thy sins are forgiven thee. God answers some∣times * 1.52 in a soft voyce, in a whisper, and it con∣cerns us to observe narrowly, as Benhadads servants, 1 Kings 20 33
4. Labour aft••r more of the Spirit of san∣ctification, and that is the way to get the * 1.53
witnesse of the Spirit of Adoption. The spi∣rit that seals us up to an holy assurance, is an holy Spirit, Ephes. 1. 13. This is certain, the more holinesse, the more assurance. The promise runs so. Isai. 32. 17. The work of righteousnesse shall be peace, and the effect of righteousnesse quietness and assurance for ever. I conceive the place intends inherent righte∣ousnesse, comparing it with the former ver∣ses, where it is attributed to the Spirit, as his work in barren hearts. The like promise we have from our Saviour, Jo. 14. 21. He that hath my Commandements, and keepeth them, he it is that loveth me, and he that loveth me, shall be loved of my Father, and I will love him, and manifest my self unto him. I am confident, the reason why many persons do not recover an evidence of the Spirit assu∣ring their consciences of their good conditi∣on, is either that in their judgments they preferre peace before grace, ease before holi∣nesse, and powre out many more prayers and tears for those, then for these: or else, that they content themselves with finding in themselves some generalities of good desires, and sincerity in the main, and so sit down in a forme of godlinesse, contented to stand at that stay. Beloved, it will concerne us, to press hard after the Lord, to follow after, reach forward, and press on (they are the phrases of the Apostle, Ph. 3 12, 13, 14.) that we may apprehend that for which we are apprehended.
1. If an evidence be never so faire yet if we
be carelesse of it, and let it gather dust, or dirt, or filth, we may not be able to read it. And certainly such a defiling, sullying thing is the guilt of sin. For sin making a man obnoxi∣ous to the Law, occasionally ingenders to * 1.54 bondage, Gal. 4. 24.
2. Nor will the glory of God permit him to seal assuring evidences of his love to such, whose conversation would reproach him, for admitting them to so much intimacy. As to a Covenant-interest in God, so it is in Cove∣nant peace when a wicked man claims it, God stands upon termes of defiance, Psal. 50. 16. What hast thou to do to take my Covenant in thy mouth, seeing thou hatest instruction, and castest my words behind thy back? To whom then will God indulge such a boldnesse? See ver. 5. Gather my Saints together, and vers. 23. who so ordereth his conversation aright, to him will I shew the salvation of the Lord.
3. Regular assurance (as I have told you before) ariseth from the discovery of grace. Now the more large the matter of my assu∣rance is, the more must my assurance be. Me thinks the connexion of these four verses, in Tit. 2. 11, 12, 13, 14. shews this. When grace that appears to us, teacheth us to deny un∣godlinesse and worldly lusts; &c. See what follows, then we are most likely to look for the blessed hope and glorious appearing of our Lord and Saviour Jesus Christ. And that prayer of the Apostle for his Ephesians speaks it as loudly. That God would grant them to
be strengthened by the spirit, &c. to be rooted and grounded in love. And what then? That * 1.55 ye may comprehend with all Saints, the length and breadth of the love of God.
5. Follow the guidance and conduct of the * 1.56 Spirit in all things. Stifle not any motion of the spirit. Quench not the Spirit. 1 Thes. 5. 19. Grieve not the Spirit, by unkind repulses. And that is pressed upon this ground. Eph. 4. 30. by which ye are sealed to the day of re∣demption. Certainly if wee sadden the Spirit, the Spirit will not comfort us. And there is nothing that saddens the Spirit of God more, then the dishonour, and unkind∣nesse of a repulse. Great men, if they shew extraordinary favours to us, they expect we should observe them and be ready to serve them at every nodd and beck.
1. He that will be a favourite in a Princes Court, and enjoy his constant smiles, must be very carefull of all punctilio's of obser∣vance. If you will obtain the holy Spirits smiles, you can (surely) do no lesse, then observe every breathing of the Spirit, and follow him where ever he leads. See v. 14. of this Chapter in connexion with my Text. They that are led by the Spirit of God, those are they that receive this Spirit of Adoption, to call God Father.
2. The Spirit best knows the mind of God towards thee, and the season and way where∣in the Love of God will break out to thee: and if thou misse of following any motion of
the Spirit, thou mayst put thy selfe out of that very way wherein thou mightest have found comfort, and assurance. The Spirit (it may be) urgeth such or such a duty, and thou neglect'st it. How knowest thou, but hadst thou been guided by the Spirit in such a motion, thou mightest have obtained that that thou longest for? When the Spirit blowes, thou must hoise thy sailes, and be as∣sured, that gale can carry thee no whither, but to the region of peace and com∣fort.
When the Angel conducted Peter out of Prison, he follows his deliverer, step-by-step: So when the Spirit comes toward thee, to deliver thee from the Spirit of Bondage, take heed thou leave him not one step. And the caution which God gives to the Israelites when he brought them out of Egypt is very usefull here. Exod. 23. 20, 21. Behold, I send an Angell before thee to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voyce, povoke him not, &c. Apply it to the present case. If God send his Spirit before you, beware, obey his voyce, &c.
Qu. But how shall I know the motions of the Spirit of God from temptations, and the motions of my own heart?
Answ. 1. Thus, The Spirit of God al∣ways moves according to the Word. If I leave the word in any thing, I cannot follow the Spirit.
'Tis clear, that that Spirit is a Spirit of truth, and therefore cannot contradict * 1.57 himselfe; and those things which he de∣livers in the Word, hee cannot deliver * 1.58 the contrary to them in my heart. The true evidence of the Spirit of God in the heart, is dependance on the Word of God. 1 John 4. 6.
2. The Spirit of God alwayes presseth to some Duty or other, some exercise of holinesse or other. And when any motions arise in our hearts, prejudicing it against any ordinance or duty of Religion, this pre∣judice is no motion of the Spirit. We receive the Spirit in hearing, Gal. 2. 1, 2. Pray by the Spirit, Eph. 6. 18.
3. The Spirit moves regularly, and order∣ly, makes not duties and ordinances to clash and enterfere. The present opportunity of an ordinance, is the season of the Spirit. If the Spirit come in a private ordinance, it is in its season; if in a publick, in its season. Publick ordinances separated from, are not the badge of the persons that have, but that want the Spirit. Jude 19.
Qu. SUppose I never attain the Testi∣mony of the Spirit, but live and dye in a state of darknesse, (as to assurance of Gods love) what think you of my case?
Answ. 1. I suppose thou labourest after it diligently, and constantly, in the use of all the means prescribed, and other such. O∣therwise I have nothing to say to thee in this case, but this; that that man is neither fit for assurance here, or glory hereafter, that thinks much of his pains to attain them. But supposing (as I said) I say to thee farther.
2. I know no place of Scripture that says, No man shall enter into the Kingdom of God, that knows not of it before hand. I readily yeeld, the Papists teach all believers a do∣ctrine of desperation, when they tell us, that no man can be assured of Salvation till
he come to heaven: and I am confident that occasioned many of our Protestant Divines, engaged in the Controversy against them, to make perswasion of salvation of the essence of justistifying Faith: But I conceive they needed not to have bended the bough so much that way, to set it straight. 'Tis no good rule for Christian disputants, which is observed by cunning tradesmen, Iniquum pe∣tere, ut aequum ferant, to aske double, that they may perswade those with whom they deal, to give a sufficient price. I believe this proposition, [Some beleevers are, and all believers may be assured of t••eir Salvation in this life] well proved, sufficiently confutes the Papists erroneous Thesis, that no believer can be assured. And I fear, the maintain∣ing the universall necessity of actual assu∣rance to Salvation will trouble more tender Protestants, then it ever confuted Papists. But to returne where I left. I say to thee, that propoundest the Question. Thou need∣est not fear exclusion from heaven for want of that which Scripture requires not as ne∣cessary to Salvation. I must tell thee, that I verily believe, if any of Gods Saints dye without some glimpse or other of Gods love, it is a rare case, and I perswade my selfe God seldome takes a Saint of his away in such a sort, except such an one as hath so shamefully fallen, that it concernes God in point of honour if he save him, to let no bo∣dy know of it. Yet I dare not barre the
door of heaven against such an one as living holily, dyes comfortlesse.
3. Labour to accept of, claim, and rely up∣on the Lord Jesus for Salvation, on the termes of the Gospel. 'Tis impossible a soul should go to Hell, that can cling fast to any promise, truly apprehended according to the intention of the Gospel. There are three or four promises, I perswade my selfe, the reliance whereon hath ferried many humble souls to heaven, who have been a∣fraid to say in all their lives, I know that I am a child of God: those are, Mat. 11. 28. Jo. 6. 37. Isai. 55. 1, 2. Apoc. 22. 17.
4. Lastly, (If thou think this will not serve the turne in such a case; I think such a thought may condemn the generation of the Righteous. Are there not some in the fruits of whose holy conversation both pub∣lick and private, we see abundant cause to pronounce them (by a judgement of chari∣ty) children of God, would be by this judg∣ment, condemned to Hell? concerning whom it cannot be affirmed, either in their own knowledge, or the knowledge of o∣thers, that ever they received this witnesse in their spirits to the last moment of their lives. And truly (for my part) I humbly conceive this assuring Testimony of the spirit to be part of our reward (as the Apostle calls the Spirit the earnest of our inheritance, Eph. 1. 14.) and therefore God may choose whe∣the he will give any part of it here or no, as
he sees most suting his glory and our good. 'Tis for his glory sometimes that his people are in Jobs case, Job. 13. 15.
COme we now to the second Thesis or proposition, which is.
The witnesse of the Spirit of Adoption, is a cer∣tain evidence of a state of Adoption. [This a∣riseth from the connexion of this verse with the former. In the former, the Romans are told by the Apostle, that as many as are led by the Spirit of God, are the Sonnes of God: this he confirms in my Text, and the verse following. For saith he, they that are led
by the spirit, have ordinarily the witnesse of the Spirit (who never witnesseth to a falshood) witnessing with their own spirits, and upon that testimony enabling them to call God, Fa∣ther.] So much for the ground of the pro∣position. It amounts to no more then this,
That man may be certainly assured that he is a child of God, to whom the spirit testifies, that he is so.
I shall not need be long in the proof of this point, but onely lead you into the considerati∣on of some particulars; not so much for evi∣dence of this truth (although they will also make it out abundantly unto us) as for the clearer opening to you some points by the way, which will yield some special use or o∣ther, that will not so orderly fall in any where else.
The proofe is partly
1. Scripture. The Spirits Testimony both concerning sinne, righteonsnesse and judge∣ment is a convincing Testimony John. 16. 8, 9. 10, 11. that is, such a Testimony as will not suffer any scruple to remain, but as soon as any appears, it presently falls before the light of its evidence. There are also two expressions, Eph. 1. 13, 14. very full to this purpose. The Spirit seals the Saints, puts a mark upon them, by which he knowes them, and gives them ground enough to know themselves to be the Children of God: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Spiritu ilso qui non adfert legis & servitut is terrorem, sed promissionem gratuitae adoption is obsignat in credentiu animis. Est autem hoc loco triplicatus Articulus diligenter observandus. Beza in locum. And to this purpose it fol∣lowes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who is the earnest of our inheritance: So that it is clear, it is not meerly a privy s••al known to the Spirit alone, as that, 2 Tim. 2. 19. but a publick seal, by which the party himselfe, as well as others, may and ought discerne him to be an heire, and such an one as may sue for his inheri∣tance as a debt. For an earnest is nothing, if it be not a security to the receiver: the prin∣cipall intent of an earnest is to assure the party to whom it is given, of the full pay∣ment. The meere giving of grace, (although it be materially an earnest from God of eter∣nal happinesse, yet) is not a formal evidence to me, till it work certainty in me; because I can no farther plead it, then I can adven∣ture my estate upon it.
To this purpose, and in the same expressi∣ons, the Apostle also speaks to the Corin∣thians. 2 Cor. 1. 21, 22. (where you may also take notice of one clause that confirms the exposition before-given of Eph. 1. 13, 14. and that is this.) v. 21. He tells them that the confirmation of al the promises, both as preached by Ministers and received by hearers, dependeth upon the merit of Christ. He stablisheth us in Christ, i. e. by uniting us to him, by the communication of the Spirit in
and through them, from the Father. Now from the Spirit, the Apostle drawes two Ar∣guments to assure them; the first is its renew∣ing work, (and that is the matter of our re∣gular assurance, as I told you formerly) in the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who hath annointed us. Now although there be an annointing with gladnesse as well as grace, yet the annointing with grace is here meant, because it is distin∣gnished from that annointing by an [also] [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. v. 22.] who [also] hath sealed us, and given the earnest of his Spirit in our hearts. This is the second argument; its witnessing work, which is on Gods part a sufficient assurance, and the reception of it renders it so also on our part. So then the witnesse of the Spirit, is the seal and earnest that confirmes all the promises to us: they are yea & amen, sure and firm in Christ, by vertue of his purchase, propter pretium solutum, as a barg••n is to the purchaser upon considerati∣on of the price, whether any man think them so or no: but 'tis the Spirit that makes them sure to the parties for whom they are purchased, per possessionem inchoatam, by an inchoated possession, as the Jewes were put in possession of the lard of Canaan by a few clusters of grapes; and a man enters upon a great estate by the cutting of a turfe upon the land. Assurance is a turfe of the land of pro∣mise, and this is put into our hands by the Spirit. I could adde many more places; I will name at present onely one more, and that is Rom. 5. 5. The love of God is shed abroad in
our hearts by the holy Ghost that is given to us. And what is the fruit of that abundant shed∣ing abroad of the Spirit? Hence it comes to passe, ver. 4. that our hope makes not ashamed. If one man build upon the Testimony of a∣nother in businesses of concernment, and when he comes to produce him in open Court, his Testimony come not up to the businesse in hand, or his Testimony appear suspicious, a man doth not only lose his Cause, but his Hope also, and is publickly shamed for his confidence in such a Testimo∣ny. But (saith the Apostle) if the Holy Ghost shed abroad the love of God in our hearts, i. e. plentifully assure us of it, the hope that is grounded thereupon, will never make us ashamed. His Testimony will bear a man and his cause up before the Judgement Seat of Christ, or his Deputy, Conscience, whenever it shall bee called in question, whether here or hereafter, at the great day.
2. Reason. And herein consider two things,
I. The matter of the Assurance, which the Spirit gives regularly, is a Demonstration. A Demonstration (say Logicians) is, Syllo∣gismus Scientificus, an Argument that pro∣duceth a certain knowledg of the thing con∣cluded. Demonstration is of two sorts; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That, and Why.
(1) That a thing is. I can certainly prove, that the tree lives, because it growes,
and brings forth leaves and fruit; that a man is in a present good temper of body, because he hath a good pulse; and this is called De∣monstratio ab effectu, or Demonstratio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thus the Spirit certainly proves that I am a child of God by the Effects of Adoption; thus, He that is led by the Spirit of God, is a Son of God: But this man is led by the Spirit of God; Therefore he is the Son of God. Here is a certain Testimony. The Major of this Argument, [He that is led by the Spirit of God, is the Son of God] is plain Scripture, and sets forth the proper effect of being the Son of God, to be led by the Spirit, or to en∣deavor to be holy in all manner of conversation. The Minor (or second Proposition) is true by experience, which I see by the spiritual sense which, the Spirit gives me; and therefore the conclusion is demonstratively true, Such a man is a Son of God.
(2) Why it is. And this also hath place here. I can certainly and demonstratively prove, that 'tis day, because the Sun shines, that makes day. So if the Spirit conclude thus, He that is begotten of God, is the Son of God; But such a man is begotten of God; Therefore, &c. The Argument is Demon∣strative, and producing (where the Spirit sets it home) a certain assent. This is Demonstra∣tio 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that concludes the Effect from the Cause.
Quest. But here is a Question, Whether a man may be assured of his good estate by an
Argument, à priori? that is, by that which constitutes him in such an estate; as (sup∣pose) Whether a man may know that he is a child of God from the very act of his conversion which constitutes him such? or rather, Whe∣ther his only evidence that he is a child of God, be not from the effects of his relation to God, and that converting grace that made him so? because grace in its first ge∣neration is dark.
Answ. Hereunto I answer in a word,
1. If the Spirit may and doth sometimes immediately testifie, or mediately but not by Argument; (as hath been declared here∣tofore) then he can assure a man without the present use of either of these means to prove it so, that he can (if hee please) work an immediate consent to this Proposi∣tion at first conversion; I am at this instant begotten of God, which is the Minor Propo∣sition in the Syllogisme, which is an implicite assurance, that such an one is a child of God.
2. The Spirit testifying, as he ordinarily doth (i. e. by Arguments) is at liberty to use his own Arguments to satisfie the con∣science; and the evidence or in-evidence of the Propositions shall not hinder the assent of the soul to the conclusion, if the Spirit give light to them. If the Spirit will tell a soul under his own vis plastica, in the very womb of renewing grace in the act of Rege∣neration, This work I am now working is a re∣generating
work, God is now begetting true grace in thy heart, therefore thou art a child of God; I know not why it should not be a de∣monstrative evidence; because the truth of this Conclusion, Thou regenerated person art a child of God, depends on the truth of this Proposition, Every one whom God begets to a life of grace is a child of God. And so certainly from Scripture, The Assumption, But thou art one whom God at this instant hath begotten to a life of grace, is true, by the evidence of the Spirit, testifying to a mans own spirit, who by spiritual sense is enabled to feel that work upon himself. And therefore this evi∣dence may be a sure evidence, though it be à priori.
Yet would I be understood warily in what * 1.59 I say herein. 1. I only affirm a possibility of receiving Assurance this way, not an u∣sual or ordinary course of the Spirit towards all or any that I know in particular; be∣cause it is that which I hear oftentimes pleaded for by some of Gods precious ones, whose experience in this secret work of the Spirit may be more then mine; I cannot say less then this: Yet for the sake of others of an Antinomian spirit, that reject all trial by the effects of Regeneration, which I stil affirm to be the usual rode. way of the Spirit in gi∣ving Assurance, I dare not say more.
2 Remember that before I told you, that habitual and fixed, settled, permanent, actu∣al Assurance, is collected from the fruits of
the Spirit that follow the first act of uniting grace; though a present, temporary, actual Assurance, may possibly be given in the very moment of actual union between Christ and the soul. And therefore it concernes every one that hath been so assured at first, not to rest there, but to endeavour to ratifie and habituate that assurance to himselfe by Arguments à posteriori, from the effects of that converting grace which he hath for the present had actual Assurance of.
II. The formal act of Assurance (as it is the work of the Spirit testifying our Sonship from such Arguments as have been mention∣ed, or without them) is likewise certaine, and evidencing, if we consider the witnesse who thus testifies, the Holy Spirit of God. In whom there are these things considerable, which make a witnesse credible.
1 Knowledge. This testimony is between two parties, God and Man; therefore 1 Joh. 5. 6, 7. The Spirit witnesseth in heaven and in earth too. The Spirit of God knowes both throughly, and not only the parties, but all their thoughts and actions; he knowes the Scriptures, he knowes the mind of God, yea, even in the deepest ••hings, Gods secret decrees and intentions concerning men, and their final and eternal condition, which are called, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the depths of God, 1 Cor.
2. 10. even those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of which the Apo∣stle speaks, Rom. 11. 33. concerning which, in a way of admiration and amazement, he pronounceth an utter unsearchablenesse by all power of nature, and these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he searcheth out, i. e. enables his people to search out: he can enable his people (for he is God, and needs not himself search for that knowledge) to search into the very decree of God concer∣ning their eternal predestination to life. And no wonder, for all those secrets of God come through his hands (as we say.) He had the drawing up of all the eternal Records of Gods Decree. He is (let it be understood with reverence) the Secretary of God, as a mans spirit is his Secretary, and only knowes what is in him, 1 Cor. 2. 11. See how the Apostle enlargeth upon that Subject in the former place; compare ver, 4, 7, 8, 10, 11, 12. And all those things that are done in nature or grace, they come through the hands of the Spirit. See in Creation, Gen. 1. 2. Redemp∣tion; He miraculously operates in the Con∣ception of Christ, Luke 1. 35. in the anoin∣ting him, Isai. 61. 1, 2. Luke 4. 18. Rege∣neration, Job. 3. 5. Sanctification, 1 Pet. 1. 2. He must needs be an able witnesse to the works that he doth himself. Then (for the knowledge he hath of man,) See Psalm 139. 7. compared with the preceding and the following verses, Rom. 9. 1. Thou knowest no good in thy self, but the Spirit of God knowes it, because he is the Author of it.
He knowes all thy sins, and therefore when he brings under Bondage, he can and doth set all our secret sins in order before our eyes. A man sees himself by a new light, Psal. 50. 21. So in Assurance, he gives a man a clear sight of that in himself, which before hee could not see. The Spirit knowes thy secret groans, because he makes supplications in them, Rom. 8. 26. Thy secret graces are his fruits, Gal. 5. 22. He knowes the meaning of the Scriptures, and can apply comfort sound∣ly, according to the mind of God, 2 Pet. 1. 21.
2 Faithfulnesse. A man that is not known to be of sufficient credit for honesty and faithfulnesse in his words, is not admitted for a sufficient witnesse; but an honest man that makes conscience of his words, is credible in every Court and case. The Spirit is such a witnesse, John 15. 16. He is called the Spi∣rit of Truth. Indeed Truth is his Essence, for he is God, and he cannot lye but he will cease to be God. 1 Joh. 5. 6. The Spirit beareth witnesse of the bloud of Justification, and the water of Sanctification; but how are we assured his witnesse is true? He answe••eth, because the Spirit is Truth. The Spirit will never be induced to give a false evidence. He never calls good evil, or evil good. The strength of divine consolations lies in this, that it depends upon the credit of God, who cannot possibly lye. Heb. 6. 17, 18.
3 He is disengaged. And that adds a third particular.
1 To the value of his Testimony. The Spirit is no way a party with them for whom he testifies; stands in no relation to us far∣ther then he assumes us into communion with himself of meer grace, gets no benefit to himself by his Testimony, even the glory that he gets by it adds nothing to him. If our own hearts witnesse alone, they are par∣ties, and may flatter themselves. If Satan witnesse, he is also a party, in that he seeks his own end; viz. the eternal undoing of poor souls with himself by such a delusive comfort.
2 Nay more, the Spirits Testimony is the Testimony of one whom we have often resi∣sted, grieved, vexed, quenched. Now though a persons testimony whom a man hath of∣fended, avail not against him in Law, yet a discontented persons Testimony for him with whom he is offended, is of great force. And yet is the Spirits Testimony even against a man no lesse true, because the sinner stands as an enemy against the Holy Ghost, because partly, that Testimony is for his good; and partly, because (though an enemy, yet he hath often laboured to perswade the sin∣ner against whom he witnesseth, to be re∣conciled, which takes away all suspicion of malice from the Spirits condemning testimo∣ny.) But I here shew only this, that if not∣withstanding a state, and acts of enmity, the
Spirits Testimony be valid against a man; it must needs be more probable when it speaks for him, though actually offended by him. So much for the proof.
HEre it will be needful to handle a Que∣stion before Application; that is,
Quest. Whether this Evidence be such, as to admit no doubting?
To which I answer.
1) The Testimony of the Spirit is some∣times full and plain to the point; sometimes it is but partial, and speakes something to∣wards it, but not throughly to satisfaction. A full Testimony is a satisfying testimony, and cannot at the same time admit of partial doubting, This is called full assurance. But * 1.60 a partial evidence may admit partial diffidence There is therefore a rejoycing with fear and trembling, Psal. 2. 11. though the mat∣ter of it may bee sufficient at another time to evidence; yet it will not do it then.
2) Full assurance, arising from an entire and home-testimony of the Spirit at one time, may admit such measures of doubting and diffi∣dence at another time, as may raise strong pre∣judices against it self, Sometimes a Saint is at the top of the ladder of Assurance, ready to put his foot on the threshold of heaven it self; and at other times under such a sad pang of doubting and diffidence, as brings him to the very brink of hel. See David, Psa. 27. 1. & 4. 6. & 51. 8, 11. & 42. & 43. ult. & 13. 1. and Job, Job 19. 25. & 6. 4.
But this ariseth not from defect in the e∣vidence, but in the mans use of it. If I have never so good an evidence, and lay it out of the way, or blot it; the fault is not in my Evidence, if the Title be questionable again which it confirms. And the truth is, very few of Gods people enjoy an un-inter∣rupted actual Assurance. Indeed 'tis such a sparkle of glory that a soul cannot bear it. And as a Testimony, though never so full to a Cause, so that in one Court it carries the judgment without farther ado, may be upon review in another Court called into question again, and be perplexed so by a cunning Lawyer, that it may seem question∣able again: So the evidence of the Spirit, that once gave full assurance in the consci∣ence, may by Satan be brought to the Court of sense and reason, and made disputable a∣gain. Yet as to habitual assurance, it is true, that it can never be quite extinguished by
doubting. It may be dipp'd, but not drown'd: It may be in a swoune, but not dye. A Saint may say to Satan when he tryumphs most o∣ver his assurance, as the Church, Mic. 7, 8 9. Rejoyce not over me, &c. when I am in dark∣ness, &c. God hath promised it, Isa. 57 15, 16, 17. Heaviness may endure for a night, but joy cometh in the morning, Psal 306.
And indeed, Assurance being Gods Seal and Earnest, if this gift of God be not with∣out repentance, neither is his Covenant for e∣ternal life and glory irrevocable. If God recal his Earnest, he recants his bargain; as the taking an earnest back again among m••n makes the bargain void, and the pu••ling off a Seal cancels the Deed.
Yet let me not herein be mistaken I would * 1.61 not be conceived to affirm, that a child of God always recover his Assurance again after loss, in this life, in as full a measure as he once had it. A man may lose his Assurance for his ill managing of it, and possibly such may be the hainousness of such a miscariage, as may pro∣voke God to let him lye long under broken bones; and whenever by renewed repentance he recovers it, he may justly withdraw from him some measures of that boldness and con∣fidence in his presence, which he had before. Nay, I know not why a true child of God, may not after lost Assurance (if lost in such a way of provocation on his part) go mourn∣ing all his dayes, and hardly ever be able to * 1.62 act it again directly and formally; yet the ha∣bit
of it may be stil firm and unmoveable, and in it self stil capable to be reduced into act, but that he is by reason of those obstructions which he hath laid in his own way incapable of reviving the Acts of it. Now that even in such an one the habit of it remains still, is e∣vident from hence, that he still produceth some visible fruits of it, keeps up a contest, though but a weak and faint one, with doub∣ting, and doth not quite lay down the weap∣ons to despair; that though he apprehends his hopes exceeding smal, yet he wil not be bought out of them by all Satans offers, and even in this darkness many times chuseth affliction for righteousness sake; as that holy Martyr, that under those sad desertions was going to the stake, and re••olved to dye, though he had not received that actual assurance again, which made him cry out. He is come He is come. But * 1.63 all these acts are not the direct acts of Assu∣rance, but indirect and vertual acts, such as suffice to keep the life and soul of Religion together (as we use to express our selves;) but such as discover much of the vigour of a Saints spiritual constitution to be impair∣ed.
Other Questions there are that might be pr••mised here; but I shall find time to take them up in the Application.
THis affords us matter of Confutation of the Erroneous Doctrine of doubting * 1.64 and uncertainty which the Papists, and per∣sons among our selves un-experienced in the things of God, take for truth; viz. that a man cannot in this life, be certainly assured of his own salvation. These persons rob the Holy Spirit of one of his special Offices, that of being the Comforter; the Lord Je∣sus, of one of the glorious fruits of his As∣cension, which is the sending the Holy Ghost to his people to that end; God the Father of a great deal of glory and service, at least of the most noble and generous part of it, that that proceeds from love and thankfulnesse;
the Saints of their greatest encouragement to obedience, support in tribulations, comfort in sufferings, and hope in death; and lastly, evacuate one main end of the very Scriptures themselves, which were therefore (at least) a main part of them, written, that the Saints may know that they have eternal life, 1 John 5 13. And if there were no other reason why we should abhor the Romish Synagogue, yet were this sufficient, that they professedly hold forth a Doctrine of despair, that is, such a Doctrine, in which a man can nei∣ther comfortably live nor dye. But 'tis no wonder that those that preach up the merit of works, should preach down certain∣ty of Salvation; for if God love me or hate me, as I believe or not believe, obey or not obey, persevere or not persevere, its no won∣der if from the sight of my own frequent failings, I be in a perpetual hesitancy as to my estate. No certainty in the con∣clusion can be gathered from uncertain premises.
Ʋse 2. This lets us know, whether the perswasion that we have of our own good condition, and the peace and joy that possi∣bly we get therefrom, be sound and certain, or no. If the Spirit witnesse it, it is sound; if the Spirit witnesse it not, it is suspicious, and can afford no sufficient and satisfactory peace unto our spirits.
Quest. But how shall I know whether the perswasion that I have, that I am a
child of God, do proceed from the Testi∣mony of the Spirit, or no? May not Sa∣tan be the Authour of such a perswasion, and may not I reason my self into it? and if so, how shall I know the Spirits testimony from these?
Answ. This is a very difficult Question: And therefore I shall take up some time more then ordinary to sift the difficulty to the bottom, and then take it away, as God shall enable me.
Somethings I shal premise by way of Con∣cession. As,
1 It is undoubtedly true, that Satan may so transform himself into an Angel of light, as to suggest to a man a certain perswasion of his own good condition. He is a lying spirit in the mouth of false Prophets and in∣spires them with plausible Doctrines and comfortable dreames, where with they pro∣nounce peace to those to whom the Lord saith, There is no peace. And this he doth not only by stupifying the consciences of profane wicked men, which occasions their crying Peace to themselves, though they walk in the wayes of their own heart, but even in civil and moral men, he can many times counterfeit the work of the Spirit of God, and give a false peace in a serious and seem∣ingly regular way.
1 I shall not here speak much of those sudden irradiations of joy and comfort where∣with he can fill men: only thus much, that
in all ages he hath had advantage over cre∣dulous spirits by sudden raptures and exstasies. It hath been an old Art (as the stories of the Anabaptists will sufficiently inform us) by which he hath deluded millions of souls. Now those exstacies proceed originally from di∣sturbing and discolouring the phantasie, that it may apprehend objects as he thinks fit to represent them. And no question he may thus abuse the fantasie by the representa∣tion of false matter of comfort and joy, and set it home with so strong an appearing evidence, that a man may verily think that it comes from God himself. Certainly, Satan, if (as was abovesaid) he can transform him∣self into an Angel of light, can second these delusions with visions of an heavenly ap∣pearance: possibly he may usurp the name of Christ himself. I knew such a case once in mine own experience. A woman not till that time noted to have had any ordinary * 1.65 proportion of knowledg, on a sudden in child bed, is taken with abundance of joy, and Christ himself (as she fancied) appear∣ing to her, giving her a revelation against Infant Baptism, and perfuming her, of which she was so confident, that she would ask those that were about her, whether they did not smel those perfumes? I that had a little before spoken against Anabaptistical revela∣tions, was sent for to be confuted by so preg∣nant an example, and she told me as much. I gave her good advice; told a friend, I
suspected an imposture, and departed. With∣in a few days after, the woman was grown perfectly distracted, and then the Devill put on his own blacks, and appeared in his own colours, and she smelt him in every thing, and her sweet perfumes ended in filthy sten∣ches, &c.
I have before shewn you the rules by which you may judge of such immediate, and reasonlesse raptures of assurance. I shall on∣ly adde here, If you will discern them, mark the end of them for which they are given.
Que. How shall I know that, will you say?
Answ. Thus. Observe what is infused with them. Satan seldome useth this Art to any soul, but he withall infuseth some er∣roneous doctrine or other, or stirs up to some or other irregular practice. The End of that dealing of his with the party before menti∣oned, was to scruple her in point of Infant-Baptisme (as she confessed to me;) and his end, in others, is to propagate one error or other, as appears in these days of delusion by ordinary experience. A like revelation there was in these parts lately (concerning which more may be said shortly in print) to perswade a woman to leave her husband, who by that very suggestion discovered it to be a delusion, because it was quite contrary to the word.
Now a Christian must be so confirmed in
the fundamental points of Religion, and so well satisfied in all things that concerne the practice of Godlinesse, that he should be able even hereby to discover Satans impo∣stures, by the Rule before I laid down, [The Spirit of God always moveth according to the Word.] In a word, you may do well to de∣murre to such an evidence. 'Tis not good to be too hasty in owning such extraordina∣ry perswasions at the first dash, as we say. A man offends not, that rejoyceth under them with trembling. If they come in seasonably, to encourage me to any unquestionably good duty. I may (at present) act in the strength of them. But afterwards, I may safely desire an evidence from a known rule, whereby I may regularly be certified that they are indeed from God. Nor will such a suspension of my full assent to them, bee charged upon me as any affront to the Spirit of God (supposing him to be indeed the Author of them) or as an act of unbelief; but will be kindly taken, as an act of holy warinesse, proceeding from a soul, that puts a due va∣luation upon the word, and desires (as it ought) to make it in all things a light to its feet, and a lantern to its path. Psalm 119. 105.
God himselfe hath told me, that the writ∣ten word is a surer word of prophesie then im∣mediate Revelations, 2 Pet. 1. 19 and he tells me moreover, that I do well to take heed to it, as to a light shining in a dark place.
2. Nor shall I tell you at large, How far Satan may concurre in giving assurance from marks and signes (though certainly he may do much this way:) or how far he may misapply Scripture it selfe to delude men in∣to a false peace (though this he may do also:) The joy of the close Hypocrite, and of the meere civill Justiciary, are evidences of this imposture every day to be found, almost in every Congregation where the word is preached in a convincing searching way; e∣very such person hath his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his preservative or Antidote of this kind, by which he keeps the word of God at a di∣stance from his heart, when it approacheth with conviction of sin. Most of both sorts can plead good desires, love to the brethren, strictnesse in religious duties, and moral con∣versation, &c. And though in all these they be miserably mistaken, yet (how ever) for the present these g••ounds stop the mouth of conscience, and give a present repulse to the power of a shaking sermon: we will take these things for granted
2. It is as undoubtedly true, that (Satan thus misrepresenting Arguments) a mans own spirit may consent to him and make use of them, and so by deluded Reason argue himself into a strong perswasion that he is a child of God; when there is no such matter. Nay, I doubt not, but the very same Ar∣guments which delude one man in this case, may truly satisfie another, and the applicati∣on
of the same Scriptures, (Satan playing the Sophister whith his reason) may give a false perswasion to one man, which by the convincing evidence of the Spirit may give a sound assurance to another.
But let me not here be mistaken. I say not that these Arguments, and Scriptures may * 1.66 be managed the same way in both. For see∣ing the conclusion is false, which in a delusive assurance is to be inferred, there must also be some falsehood in the premisses. As in Temptation, when Satan came to Christ to tempt him to break his neck; the conclusion which he would perswade him to entertain from that place in the Psalm, was wicked, and false, viz. that it is lawfull for a man wilful∣ly and without a calling to endanger his own life; therefore he must needs juggle in the premisses, which hee doth, by leaving out [in thy ways] out of the Scripture cited: so in Assurance, if Satan delude a mans reason into such an Assurance, to whom assurance doth not belong, there is some fault or o∣ther in the premisses whence the conclusion is deduced.
3. There may also (I conceive) be a ra∣tional assurance, whose conclusion is true (as to the state of the person whom it assures) and yet it may not be the speciall Testimony of the Spirit, but meerly the Testimony of a mans own reason enlightened by ordinary il∣lumination. For as the Spirit when he te∣stifies, testifies with our spirits, Rom 8. 16. So
sometimes our spirits may testifie, when the Spirit doth not. As there may be in a man that is convinced of sin, a true conviction by the common illumination of the Spirit, which differs widely from that special and effectual conviction which ushers in saving conversi∣on. So in this case the child of God may be let alone to frame to himselfe a peace by arguing and reasoning his case from the Word of God, and the Spirit may accompa∣ny this endeavour of his by common illumina∣tion; wherein the conclusion may be true, and truly inferred; nay, sometimes the Spi∣rit may leave a man that is truly converted, even in the businesse of illumination, and suffer him to conclude his good estate irre∣gularly, though truly. As (I will give you this case for explication) A man that hath prayed and waited long for Assurance, and cannot obtain it, growes weary, and can wait upon Gods pleasure no longer; nay, I shall suppose, that the man may be unwilling to be assured without the Spirits own Testi∣mony, ye he thinks it's long a coming, and therefore desires to hasten it. In this case, the Spirit of God may justly let him weary himself in a maze of his own reasonings for a time, and permit him to perswade himselfe that he is in a good condition; and after∣wards, because though this conclusion were true, yet it was not gathered in a right way, may suffer him to fall into such a sin, or such darknesse, as may make him see a need
of farther evidence. And in this case God may deal with a man as he did with Israel in the wildernesse; God had promised them Canaan, and they thought long ere they had it, were loath to stay till Gods time; and therefore whiles they think to hasten the time, they are many of them destroyed at Hormah, and all turned back into the wilder∣ness * 1.67 for forty years.
THese things being premised, I come di∣rectly to answer the main Question in both its parts.
Quest. 1. How may a man know a false Assurance gathered by a mans own heart, with the concurrence of Satan, from that which comes from the Spirit of God?
An. (1) Regular Assurance, from the testi∣mony of the Spirit, is an heart-purifying As∣surance. 1 John 3. 2, 3. We know (saith the Apostle) that when he shall appear, we shall be
like him; i. e. in glory (for of that he speaks) his glory shall reflect its image upon us, as the Sun doth upon a glasse or the water, for we shall see him as he is: A blessed hope this. But what kind of people are we to be on this side glory, who have this assured hope of being so glorious hereafter? It followes ver. 3 He that hath this hope purifieth himself as he is pure, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (a Metaphor taken from the legal purifications of the Jewes, wherein as soon as legal uncleanness was contracted, they washed their bodies, and their garments, and vessels, that they might be sure nothing they had to do withal, might defile them again) he is ever washing himself from sin, and watching against it, and takes all possible care to keep himself unspotted of this present world, James 1. 23. Hates the very garment spotted with the flesh, Jude 23. (alluding again to the Levitical Law, in which the very cloaths of a Leper, one that had an Issue, a menstruous woman, were unclean) he doth not only avoid the sins themselves, but the very garments of them, not only all besmeared with the flesh, but garments spotted by the flesh. In heaven, where enjoyment is greatest, purity is so too. The grace of God when it appears to us as a grace bringing salvation, teacheth us to de∣ny all ungodlinesse and worldly lusts, and to live soberly, righteously, and godly in the pre∣sent world, Tit. 2. 12.
It teacheth all men so Doctrinally, in the
publication of it, (no Doctrine in the world such an enemy to loosenesse as the Doctrine of the Gospel) but it teacheth the Saints to do so powerfully and despositively, it inclines and enables them to it.
(2) Regular Assurance in not only a heart-purifying, but an heart sanctifying As∣surance. Holynesse (in the nature of it) is the Dedication of a mans self, and all that he is to the honour, glory, and service of God a∣lone. So God is infinitely holy, because he is in all things most entirely and inseparably addited to his own glory; (which (because he is the most excellent Being,) he may not on∣ly lawfully do, but he must naturally and necessarily do) and therein consists the per∣fection of his nature: as the perfection of e∣very being consists in the end to which it is; so Gods perfection lies in this, that he is to himself, seeing he hath no nobler end to which his affections and actions can be re∣ferred: wherefore if God could deny him∣self so far, as to prefer any thing else above himself for a moment, he must needs sin, and cease to be happy for that time, because he would be so much removed from his end, which is his happinesse. And of the same nature is holinesse in a Saint, an entire de∣voting of himself, and all to God, Now a Saint assured of Gods love, must needs bee holy, because knowing the infinite excel∣lency of God in his own light, he cannot but conclude him the most worthy of all love,
and service, and so be taken up in contem∣plating and conversing with him, and act∣ing for him, which is holinesse; and so far as he at any time lets God fall low in his eye, so far he chargeth himself with unho∣linesse. This we find the Saints frequently promise upon such discoveries, Psal. 23. ult. Psal. 116. 11, 12, 13. Indeed this is that which (as it comes from us, and proceeds from the consideration of Gods goodnesse to us) is called thankfulnesse; as it respects his own excellencies, it is called praising and glo∣rifying him. Whence also take this Note by the way, The more thankful, the more ho∣ly. Thankfulnesse and holynesse are the same things understood in a different concep∣tion.
Now how large praises doth God get eve∣ry where in the Scriptures from his people under the light of such Assurance! How many such whole Psalmes did David pen under such Discoveries of Gods counte∣nance!
But false Assurance, begotten by the col∣lusion of Satan with our hearts, lets men more loose from holinesse, remits a mans love to, and zeal for God. A man that was diligent in Duties and Ordinances (the exer∣cises of holiness, in which there is a peculiar Sequestration of the soul to God) begins to grow remiss and careless, he that was con∣triving and plotting for Gods glory and ho∣nour, now can spare the busying of his brains
that way any more, and begins to open shop and set up for himself, which is a sign that his former activity was but selfish, intended meerly as a bribe to God for the light of his countenance and peace of conscience, and therefore when that seems to be attained (in any how, as we say) God hears no more, or very little more from him.
(3) False Assurance makes carelesse and secure, true Assurance makes watchful, and solicitous how to keep it. A man that hath recovered true Assurance, he knowes the worth of it, and how many enemies he hath that watch all opportunities to rob him of it, and he is perpetually fortisying against them. Whereas to another it is not so pre∣cious but that he is exceeding apt to adven∣ture it upon every slight occasion; Light come, and light go, we use to say. His de∣signe is only to satisfie his conscience, and when it hath done the present turn, he looks no more after it. A man will not care to manure or improve Lands to which he hath but a crackt Title. Tendernesse of consci∣ence * 1.68 attends true Assurance; one that hath it indeed, takes no more latitude then before, he presumes not upon it to embold∣en him to make the most of his liberty which he hath by Christ. False Assurance lets a man more loose to suspicious practices, it may be sinful ones presumingly. 2 Pet. 2. 19 compared with ver. 1.
(4) False Assurance is attended with a great
eagerness after the things of the present world. And this is the ground of dangerous Aposta∣sies to divers persons, after they have been thus assured, the world & worldly principles get an intire possession of them, and there∣fore the joy which they have, is not so strong as to fortifie them against a time of trial, when their outward enjoyments are endan∣gered. See in the case of the stony ground, Matth. 13. 20. This is clearly affirmed in 2 Pet. 2. 14. They speak great swelling words of vanity; great joyes and assurances they speak of, they professe the Lord Jesus hath bought them, ver. 1. and 18. yet they have an heart exercised with covetous practises, ver. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; train'd up in all the Palestrae the fencings and wrestlings of a worldly mind, (that Metaphor is taken from such as contend for victory, who are train∣ed up to all those Arts by which they may foyle an Adversary; or from a School wher∣in the Students are trained up in an Art or Science) these men are most profound, sub∣til worldlings, Masters of that Art, can make the best advantage of their worldly en∣joyments, are able to lay most men upon their backs in those contests; and they have all excuses and evasions at hand, by which they may justifie their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (which word we render [covetous practices,] but it is covetousnesses; i. e. all sorts of scraping and penurious ways to advance their world∣ly estate, by heck or by crook, as we use to
say.) Self seeking and covetousness (let men make what pretences they will) is a sure evi∣dence of a false profession, and false eviden∣ces of salvation. But true Assurance of Gods love is a mighty means of bringing the soul off from self and the world. How libe∣ral Jacob was to his Brother, Gen. 33. 11. Nay, take my present, Brother, for I have [All] Heb.
I have told you above, that faith of As∣surance yeelds the strongest Arguments to contempt of the world. What need hath he to make much of a few perishing enjoy∣ments, that is assured after a short term of life, to enjoy an Inheritance that fadeth not a∣way? What need he care for an house made of clay, to provide so much to keep it in re∣pair, that hath interest in one without hands, eternal in the heavens?
5 False Assurance is a principle that will not bear a man out in time of trial. Thence so many braving spirits faint in a day of try∣al, Mat. 13. 20. Thus it comes to passe that persons that have tastes of the powers of the world to come, (which tastes I conceive may include the joyes and comforts that arise from pretended Assurance) may and do fall away, Heb. 6. 5, 6.
Thence in times of Error such persons are quickly brought to deny the Lord, that they pretend to believe hath bought them, 2 Pet. 2. 1.
But true Assurance will bear the trials of
persecutions, and false Doctrines. As for Persecutions, see Heb. 10. 34. 2 Tim. 4. 6, 7, 8 & 1. 12.
And as for the trial of false Doctrines, un∣doubtedly, seeing Assurance is founded up∣on truth, such as truly enjoy it, will preserve Truth as its foundation
Not as if a soul that hath had true Assu∣rance * 1.69 may not fall fouly in a day of tempta∣tion; but he doth not so contrive, plot, and lay out for wayes of escape as other men do; doth not invent evasions and distinctions to justifie unjustifiable defections, and comply∣ances. An assured man does his Duty, and if a cross meet him in his way, he steps not out of his way to avoid it (except possibly the violence of a sudden temptation make him yeeld a little to a present storm, which infir∣mity yet he allows not in himself, but quickly recovers out of it with taking shame and confusion to himself) but is prepared (in the constant frame and standing disposition of his spirit) not to chuse sin before affliction. The A∣postle Pauls temper is such a temper, Acts 21. 13.
(6) False Assurance makes the soul light, and vain, and frothy, carrys it out into notions * 1.70 and speculations. They that have no better fare to entertain their own hearts and others ears withal, 'tis no wonder if they lay out the strength of their time and spirits upon chaffy disputes. And the reason is this, false Assurance is founded on some mistake or other: for (as
I have shewed) if there be an error in the con∣clusion, it must be grounded on some falshood in the premisses. Some Scripture mis-interpre∣ted, or some heterodox opinion or other founds it; & because there is a chain that links errors together, and one cannot maintain it self without company, rather then men will have their main copy-hold touched, or that error weakned which founds their Assurance, they care not in what disputes they engage, to secure the main chance. This I am confi∣dent is the foundation of the Antinomian dis∣putes generally; and it were easie to shew how it comes about. Mens own false experiences lay the first stone in an erroneous frame, and then the Word must be interpreted so, as it wil sute those experiences (whereas men should bring their experiences to the Word, and not the Word to their experiences) and then one mis-interpretation drawes on another, and thus they multiply into vaine janglings and unnecessary disputes.
But true Assurance is a serious, solid thing, & brings along with it a general, experimen∣tal knowledg of all necessary truth, which once learned out of the Word, it seals unto, and so it confirms a man in a practical, savoury ac∣quaintance with it; whence such a sonl is full of the hidden treasures of divine truths saving∣ly digested, and is to seek for nothing but free∣dom of spirit from heterogeneous imploy∣ments, and a little serious affective preparati∣on of heart to ruminate upon them, to dis∣pose
him to make a constant feast upon those dainties in his own private retirements, and to communicate liberally of the same fare to others. Thence there is nothing more grates his ears or afflicts his spirit, then to have the strength and fervor of his zeal drawn out in∣to Controversies, seeing he can tell how to spend his time, and that better.
As a studied Scholer, that by long study and experience hath digested all manner of lear∣ning, and can upon all occasions make profi∣table use of it, will think his time lost to hear a company of fresh men maintain a Dispute about Grammatical and Logical trifles. But a young raw headed fantastical Novice, that hath gotten a little flashy learning in his brain, looks upon them as matters of weight and moment, and thinks himself the bravest fellow in the world, when he can wrangle out such an inconsiderable Dispute.
(7) And lastly, True Assurance is a con∣stant spring of humility & lowliness of mind, it being impossible that so intimate a con∣verse with God, and the light of his counte∣nance, should not reflect low thoughts upon a mans self, concerning himself, such a man cannot but say, Lord what am I that thou hast brought me hitherto? what? for such a peevish unbebelieving, impatient soul as mine, that have tempted thee by abundance of murmurings, and other sinful provocations even in the wildernesse, and at the red sea, to be notwithstanding, so carryed in thine armes, and cheered with thy
smiles, and enjoy the comforts of thy Spirit? O what am I, vile wretch, that God should deal thus with me? False Assurance (on the other side) makes proud, boasting, self∣conceited, &c.
NOw come we to the second branch of the Question.
Quest. How may a man know whether a true assurance (as to the substance of it) be gotten meerly by rational deductions, or from the Spirit of God? Wrought out of a mans brain, or wrought into his heart by the Holy Ghost.
Answ. I can but help you to ghesse at the difference. These works though they real∣ly differ in themselves, yet to appearance are very like: and therefore I shall speak warily in a few particulars.
1. Most of the former distinctions be∣tween the Testimony of the Spirit & a false assurance from Satan and a mans own heart, may be repeated here. A true assurance gotten in an irregular way, wants the ad∣vantage of a supernatural assistance to ele∣vate, and improve it; for as it was gotten in the strength of reason, so it must act only in the strength of the principle from whence it had its being; and by consequence, can have no influence but moral and rational to the production of those impressions of puri∣ty, holinesse, watchfulnesse, heavenly mind∣ednesse, patience, seriousnesse and solidnesse of spiritual self-entertainments, humility; and so all these must needs be thin and scanty, and superficial in comparison of the same effects when they proceed from a divine assurance. Thence 'tis that you shal ordinarily find in the world a kind of formal, cold, thin-spread honesty, just enough to keep life and soul to∣gether (as we say) in many persons that are really godly, of whom a man may say as the Apostle Paul of divers of the chief men in the Church of Jerusalem, Gal. 2. 6. Those who seemed to be somewhat in conference added nothing to him.
And therefore let this be the first diffe∣rence. There is a mighty odds between a man divinely assured and rationally assured, in the vigour and activity of all those fruits wherein it shews it self. As you may see in matter of knowledge. A man that is assu∣red
of a Truth, teacheth it with far more life, and authority, then a man who sees it only in a rational probable light.
2. In a meer rational assurance there is formi∣do oppositi. As in an Opinion that a man holds meerly on probable grounds, though a man may stiffely adhere to it in comparison with the contrary conclusion, yet the grounds of this confidence being but probable, and there∣fore such in which he may be deceived, he is ever and anon subject to say, but what if it be not so all this while? And though this o∣pinion be truth, and a great many other use∣full conclusions as branches grow from its root, yet so long as hee is but probably perswaded of it, he gives his Assent to it meerly with a reserve. This is true to me, in the mind I now am in. But I may possibly see grounds to alter my judgement.
Thus in point of assurance. Rational assu∣rance, be it never so full, excludes not haesi∣tancy. Thence you shall find when you have reasoned with a doubting Christian a long time, it may be when you go away from him, you leave him (to appearance) well satisfied, and pretty comfortable (as we use to say) but a while after, when Sa∣tan and his own heart have had a little time to unravel the web of your reasonings, he begins to think he was in an errour, As an unstable man in matters of judgment, Let an Orthodox Preacher speak an houre with strength of Scripture and reason upon a con∣troverted
point, the man seems to be fully satisfied, and altogether of his mind. But this holds only till the next cunning seducer assaults him with counter-reasons, and then the man wavers and cryes, why may not this be the truth? And so if twenty come one af∣ter another, he shall still suspect what the for∣mer hath said, by means of the Sophistry of the latter.
Thence a man rationally assured, can (to the most) say no more for himself then the A∣postle Paul (to allude to his expression in ano∣ther case,) 1 Cor. 4. 4. I know nothing by my self. I confesse, I cannot but incline to think bettter of my self then formerly; yet am I not thereby justified: I dare not stand to the perswasion that I am a child of God, be∣fore the judgment seat of Jesus Christ. I would not willingly be deceived, but I may be deceived. What if that that I take for love of God be but lelfe-love? and what if that that I take for repentance be but legal sorrow? and what if my hatred of sin be but a meer falling out with sin without a total alie∣nation of mind from it? It may be so, though at the present, I cannot but think it is otherwise with me.
Now it is true (as I before said) that di∣vine Assurance, if it proceed not from a full Testimony of the Spirit, excludes not doubt∣ing; but the difference between divine and rational Assurance, in point of doubting, is very great. For when a man divinely assu∣red
doubts, it is only so with him because, and whiles his evidences are not full and clear. But let a rational assurance (that is meerly so) be never so full, yet its ut∣most height and perfection, is thus incumbred with haesitacines, and unresolvednesse of spirit.
In a word, he that observes in his own spirit the differences between an Opinion, and a certain Knowledge, may give (by the same rules of difference) a very probable ghesse at the difference between a meerly ratio∣nall and divine Assurance.
But there remains yet a third and fuller mark of distinction, which is,
3. The way in which a rational assurance comes. And this may give some farther light to discover it. As for example, Judge by these six things.
1. If assurance be ushered in with an impa∣tient wearinesse of soul-troubles. This is apt to put a man upon contriving his own escape, and therefore may be a temptation to an en∣deavour of reasoning them out of the soul.
Now it is true, that the soul may, and ought in cases of desertion and discomfort, to put it selfe to the question, as David doth (more then once. Psalm 42. and 43.) why art thou cast down (O my soul) and why art thou disquieted within me? And the reason is, be∣cause the soul-Troubles of Gods Saints (af∣ter assurance had, are mostly ground••d on phantasy, and not reason; so that if he put that
question many times to himself, he will find he is able to give very little reason why he is troubled; and therefore he may lawfully en∣deavour to reason down reasonlesse Scruples (although possibly it may be safer sometimes to cast them off without vouchsafing them so much respect as to spend reason upon them) But in this case, I must take heed how through wearinesse of staying Gods leasure for a release, I betake my selfe to these rea∣sonings; for this is to abandon Jordan, and fly to Abana and Pharphar; to forsake the waters of Siloah because they run softly, and * 1.71 make not so much speed towards us as we de∣sire, and labour to quench our thirst in mud∣dy streams of our own. This is to endea∣vour to break the Spirits prison (as I have be∣fore told you) rather then to stay his leasure, til He turn the key. And when a man seeks his Assurance only from his own reasoning, 'tis just with God to leave him to try it out what he can do in that way.
2. If it be attended with a low esteem of prayer, and other Ordinances of God, as those which begin to appear bootlesse and unpro∣fitable, after so long trial to so little advan∣tage. Reason managed by prayer, and by holy pleadings with God in prayer, is a spe∣cial means in the hand of the Spirit to work assurance; but it is dangerous when it comes in the stead of prayer. The nearer a soul is to a divine assurance, the more hee values these divine duties and Ordinances of
Gods appointment: but when he growes slacker in these, and flyes to Reason, out of a distrust of these, the more he is endangered to a rational Assurance.
3. If a man, when he sets upon reasoning out his evidences, find himself overwilling to receive satisfaction, and to take every smal hint as sufficient to bottom his confidence upon, is willing to think the best of himself, and so ready not so much to answer, as to silence material doubts, with general salvo's of the freenesse and fulnesse of Gods grace, the general offers, invitations, and promi∣ses of the Gospel (which (as I have told you) are rather foundations for relyance and hope, then Assurance and evidence) and apt to sit down upon these, without descen∣ding to more differencing and distinguishing enquiries; this is suspicious, that the peace that ariseth thence, though it be sutable to the estate of such a soul, and so (he being within the Covenant) materially true, is but rational Assurance.
4 You may guess at it from the frame of your spirit under after-desertions. A man that hath been assured by the Spirit, is much maintained in his dependance, by a reason∣lesse support. I call that a reasonless support which keeps up a soul in a way of relyance and dependance when he sees no reason why he should do so; nay, it may be, sees reason why he should not do so. As it is said of A∣braham in another case, That he believed in
hope, against hope, Rom. 4. 18. that is, Faith told him there was hope that he should be the Father of many Nations, when Reason told him there was none. So, a soul after As∣surance received from the Spirit, can appeal to his former tastes and experiences, and be∣lieves himselfe out of a plunge, when Sense and Reason tell him, there is no hope.
But a meer rational Assurance when it is counterbalanced by reason as probable on the contrary side, affords no prop at all; but (sayes such a sou••) I perceive now all my former hopes were but delusions and dreams of golden mountains, for I am yet in the gall of bitternesse, and the bond of iniqui∣ty.
I shall easily grant in this (as in most of the preceding differences) that the distin∣ction between the Spirits evidence, and reasons to be gathered hence, is not alwayes certain. For possibly the Spirits evidence may afterwards be called to the Bar of suspicious reasoning; and a soul that hath had it may (by Satans Sophistry) be at a losse; but sure a man is not so liable to be reasoned out of that Assurance, as one whose Primitive and Original Assurance was meerly rational. As a man will easier be baffled out of the di∣ctate and conclusion of his reason, then of his sense. And the Assurance of faith or divine Assurance is something in the soul like sense in the body.
5 Ordinarily, the Assurance that the Spi∣rit gives, surprizeth a man unexpectedly. God therein loving to endear himself to his Saints, comes upon them when they look least for him. I mean, as to the particular time of his coming (though they look for him indefinitely every day) he takes them at unawares. There is little of mans plotting or contrivance in the bringing it about; it may be in a Sermon that a man came acci∣dentally to, in a Prayer or Sacrament, whence (if a man might judge by the frame of his own spirit) he had least cause to expect good, it may be in casting a transient glancing eye upon a Scripture, without a mans pre-deter∣mining such a means (at least in a way of special confidence upon, or expectation from it) to such an end. In rational Assurance a man layes the whole designe in his head be∣fore hand. Now (saith he) I will go medi∣tate on such or such a subject, and methodically discusse with my self such doubts and objections, and labour to answer them; and as he expects satisfaction from so doing, so in the close he finds it, God lets him alone to hammer him∣self out a peace upon the anvil of his owne thoughts.
6 Lastly, Meer rational Assurance (though it may be from true, yet) oftentimes is drawn from mistaken Scriptures. And this ariseth from the willingnesse before spoken of, to re∣ceive * 1.72 satisfaction, which makes a man easie to believe that which he would have so. As in
the maintaining of an opinion, it many times falls out, when a man takes up an o∣pinion first, and then seeks for Scripture to maintain it, 'tis wonderful to think, how plain he presently is perswaded to think, the whole Scripture speaks for it: so here, when this is laid down before, I must have peace; and hereupon a man searcheth the Word of God, many times dark Scriptures, that another man can see no such thing in, shall serve the turne; Prophetical Scriptures, and Histori∣cal, and it may be Doctrinal, but grosly mi∣staken. Now spirtual Assurance is usually grounded upon Scripture rightly understood, (and if habitual, is certainly so) and the clearer the Scripture is, and the more plain the deductions from it, the better it is. For the Spirit of God understands Scripture per∣fectly (as being the Enditer of it) and so it cannot be supposed he will ground his Te∣stimony on a Mistake. Yet we must not think that it is every mistake of Scripture that is sufficient to annul a Testimony; such as is circumstantial, and not of moment to cast the conclusion this way or that way, will not weaken the Testimony, but only that which hath a material influence upon the deducti∣ons which I build upon it. So a smal cir∣cumstantial mistake in a witnesse in Court, is often overlooked by the Judge and Jury, and the Spirit himself often quotes the sense of Scripture, and omits inconsiderable circum∣stances. As in many instances it were easie
to make appear, Micah 5. 2. Matth. 2. 6.
Understand what hath been said with these Cautions.
1 Think not I condemn the matter of such * 1.73 an Assurance, as either hath all or most reason in it, for false; so that a man who hath reasoned himself into this perswasion, must now question the perswasion it selfe as false. For a true conclusion may be drawn from false and incongruous premisses; and it may be (as to form) in the deduction there may be no error: and a conclusion that a man receives only in a way of opinion, may be cer∣tain in it self. All that is in this case to be done, is to hold the same conclusion by the strength of the Spirit drawn in by Faith in Prayer (for the Spirit may testifie to that singly (as I have before shewne) and imme∣diately;) and having so done, to improve it to all intents and purposes, as if it were ne∣ver so unquestionable. So a man may hold his land by a true Title, but his evidences for it may not be as clear as he could wish; now in this case, he will not presently cashier himself out of the possession (as soon as he discovers it) but keeping that, will labor by Act of Parliament, or some other way to strengthen his evidences. So when thou hast examined thy Assurance by the Marks of di∣stinction between false and true, before men∣tioned, and findest it true, though but rational keep thy hold, and apply thy self to the Spi∣rit
to super-add his Testimony to the confir∣mation and improvement of it.
2 Think not that I utterly exclude, the help of the Spirit in drawing a rational evidence from the Scriptures. I am so far from that, that I rather judge, that he helps in an ordinary way (when the deduction is proper, and the Scrip∣ture that grounds it, is not in any material point mistaken) as he doth in other works of common illumination, (as it was before hinted in the beginning of this last Discourse) To add only a few words to the farther illustrati∣on of what was there affirmed. A man may be said to preach or pray by the Spirit (in a general sense) when he doth those duties by the strength of common illumination (and so sometimes even godly men do,) and the Do∣ctrine he preacheth is the Doctrine of the Spirit, and the prayers he puts up, they are inspired by the Spirit, in a way of common as∣sistance: But there is another kind of praying and preaching by the Spirit, which the Scrip∣ture so often speaks of and calls the Spirit of Supplication, and the demonstration of the Spi∣rit, performed by a special and peculiar assist∣ance * 1.74 of the Spirit. Of which more hereafter in the handling of the last point. And the like twofold influence of the Spirit is there in put∣ting forth acts of Assurance in the heart, e∣ven of a godly and sound Christian. The ve∣ry same man may act Assurance sometimes rationally, and sometimes he may be acted to act it spiritually. And yet in the former the
Spirit acts too in a common way; the latter only is that which because of special assist∣ance, is peculiarly said to be the Witness of the Spirit. For denominatio sequitur partem poti∣orem (though sometimes the denomination follow the best part in a thing composed of divers parts (as a godly man is called a spi∣ritual man, though he have a carnal part, and that may be possibly most prevalent, yet) most commonly the name is given from that which is most in the mixture or composition; as we say an heap of barly, though there may be many grains of other grain in it; and in this sense the Apostle Paul calls Babes in Christ carnal, 1 Cor. 3 1. So when the As∣surance in the specialties of it, is rational, though there be some common work of the Spirit accompanying it, I call it justly, by way of distinction, a rational Assurance.
Thus have I both answered the cases be∣fore emerging concerning a rational Assu∣rance, and withal, let you know, what use may, and may not be made of it. I add, for a close, that it is well for the standing peace of the Saints, when their spiritual evidences are rational, because Assurance that is praeter∣natural to a man, is so far violent, and so can∣not be perpetual; and therefore the Saints will do well to endeavour to make even the Spirits evidence rational; and on the other side, it is well for the certainty and security of their evidences, that they labour to ele∣vate
the Evidence of reason, into a Testimony of the Spirit.
THis also affords us an useful Exhorta∣tion in several branches.
I. Labour to keep and maintain this evi∣dence when you have it. For
1 It is the surest evidence of the best inhe∣ritance in the world. If a man lose all his e∣vidences for an unconsiderable part of his E∣state, or the weakest Evidences for the best part of his Estate, it troubles him not much, so long as he hath still the firmest Evidences of the best part of his Estate remaining; be∣cause those he may bear the losse of with∣out undoing. But if these be lost, he is losttoo. You may lose your Evidences of your earthly estate, and if heaven be sure, you may not only not grieve, but even rejoyce in the loss. But if you lose your Evidences of heaven, you are (as to all the truest comfort of your lives) undone men.
And yet if you lose but some of these, and retain the main, you are in a happy condition. It may be you lose the evidences of Grace, the spirit of Prayer in its sensible assistance, the verdure, life and activity of your souls in the wayes of God; nay, you lose the Pro∣mises, you canot find one Promise in the Word of God that you dare own. Now stick to the Testimony of the Spirit, keep that and you have an Evidence still in stead of all, and that will recover them all a∣gaine.
2 It may easily be lost, as to the actual enjoyment of it, though the Habit cannot be lost. The check of one holy motion may grieve the Spirit, Eph. 4. 30. the commission of one sin (especially by way of presump∣tion and back-sliding) may remove him. See in David, Psalm 51. 12. Lusts be cunning Theeves, and if they get into your heart a∣gain, the thing they most rob you of, is your Deeds and Evidences for glory, and then they know you are prone to be per∣swaded to take a portion here, seeing you have lost all certain grounds of expecting a better.
3 Satan is alwayes at hand to deprive you (if possible) of the influence of the Spi∣rit this way. He knowes what a mighty rub it is in the way of all his Temptations, that Gods people walk in the light of Gods countenance, and in the comfort of the Spirit. Therefore the greatest and most
desperate temptations of converted souls, tend to the hindering or weakning of Assu∣rance. As a cunning Adversary in Law, layes plots, if possible, to weaken the validity of his Antagonists strongest eviden∣ces, or to get them into his hands, and sup∣press them.
4 The Evidence of the Spirit lost, will not easily be recovered again. It cost David many a tear, and many an heart-pang ere he could recover him again, Psal. 51. 11, 12
Satan having gotten your deeds into his hands, or made them suspected in the Court of Conscience, or it may be damned in the Starchamber of a mans own deluded heart for counterfeit; it will be an hard matter to prevail for their admission ever to appear in Court again. The greater intimacy and secrecy of communion there hath been be∣tween thy soul and the Spirit of God, the more difficulty will there be to make up a breach if it fal out between you. See Prov. 18. 19.
5 Lose that, and you lose all the rest. Graces will not shine, Duties will be cold and dull, Promises will speak nothing, our owne spirits when they are called forth will bear false witnesse, if the Spirit be dumb. They will all say as the King to the poor woman, How can we relieve thee except the Lord help thee? 2 King. 6. 27. Thou maist go to the Word, and not one syllable of it, but will
witnesse against thee; to thy own heart, and that is possessed by Satan and dismal despair, and there is nothing but blackness. Call forth thy Graces, and ask them, and there is not one will answer to his name. If thou say, Come forth Love, and evidence for me. I am mis-called (saith Love) I am but selfishness. Call forth Faith, that is not my name (saith Faith) I own no name but Presumption. Re∣pentance will be called by no name but Le∣gal sorrow; Zeal will be called fury and rash∣ness; new obedience, hypocrisie and formality, &c. Call to Duties, and Prayer will say, I am tongue-tied, and cannot speak; Hearing will say, All that I can meet with in a Sermon is terror; the Sacraments will say, thou hast eaten and drunken damnation, there is not a dram of comfort for thee in us. If the Sun hide, the Moon and Stars give none, or a ve∣ry obscure light.
All Hamans intimate friends, when the King but frowns, are so far from daring to speak for him, that they cover his face, and are all ready to have him away to the Gallowes: whereas on the other side, every grace, duty, providence, ordinance, hath something to say for a man, when the Spirit of God is the fore∣man of the Jury; they all say as he sayes.
Quest. BUt how shall I keep the Testi∣mony of the Spirit when I have it?
Ans. 1. Record it carefully. That is the way for a man to secure an Evidence of his Lands or estate to serve him at all turns, to record the Deeds of bargain and sale, or Donation, or whatever other way the Ti∣tle is secured, with all the formalities of Law, &c. that may illustrate or confirme them.
There be two Courts in which these evi∣dences are to be pleaded or impleaded. And therefore it will concern you to have a Du∣plicate of this Evidence, that there may be a copy in each Court.
1 The Court of Heaven. Now it is true, that God enrols all such Acts of his Spirit there; but this is but a private record (as I may say, with reverence) for Gods own use, The Lord knowes who are his, 2 Tim. 2. 19. This private record I cannot produce at any time, because Secret things belong to God, Deut. 29. 29. But there is another way of
laying up a more serviceable Record in Hea∣ven; which a man may have forth coming, (as we use to say) upon all occasions; that is, by commending our Evidences to God in Pray∣er, desiring his own Spirit that gives them to be our Remembrancer of them in times of need. This is one of the Offices of the Ho∣ly Ghost, not only to be the Comforter of the Saints, but their Remembrancer and Recorder too. John 14. 26. Christ had told his Disci∣ples many comfortable things in the whole preceding part of the Chapter, and now to∣wards the upshot and period of all, the great comfort with which he interlines all the rest both in this and the following Chapters, is, I will send you another Comforter: And the Comforter shall come, whom the Father shall send in my name. But what shall he do when he comes? Why, he shall first be their In∣structer, and the Promoter of their farther progresse in saving knowledg, wherein they were but Novices till Christs Ascension; He shall teach you all things; and he shal be their Recorder or Remembrancer, he shall suggest, (so Beza renders the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sug∣geret) or prompt your forgetful memories in all things which I have told you. True, there 'tis not spoken barely of the things immedi∣ately preceding, but of all the Doctrines of Faith, &c. which he had acquainted them withal from their first vocation; but it in∣cludes even those Doctrines of comfort which precede, in the number of those
Truthes, they being part of what Christ had told them.
2 The Court of Conscience. It will be needful (having once verified the evidence by the test of the Word) to lay it up against a day of tryal. Divine Truths must be laid up in the heart for Direction, and di∣vine Experiences for Consolation in an evil day. This Courts Recorder is Memory, and its Records in such a day are of especial use and importance. Records of Gods dealing with others formerly, see Psalm 119. 52. I remembred thy judgments of old, and have comforted my self; i. e. Those judgements by which thou hast caused thy people to triumph o∣ver their enemies in former times. So also of our own experiences; see both together, Psal. 77. 5, 6 The holy man had been utter∣ly at a losse, had it not been for this Recor∣der; and yet it seemes he had been too to blame in the laying up his evidence, so that it cost much search before he could find it. I communed with my heart, and my spirit made diligent search; the Septuagint reads, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] my spirit digged, as we do for hidden treasure, that must have much rubbish removed ere we can come at it. But their sense is grounded upon a dif∣ferent reading of the word in the He∣brew.
Others read Scopabam, I swept; it seems by his carelesse keeping, he had suffered his evidences to be thrown in•…•… dusty corner a∣mong
waste papers, and he was fain to sweep for them ere he could find them; but how∣ever, when he found them, he made excellent use of them, for by them he recovers strength to check his present unbelief, I have consi∣dered the dayes of old, ver. 5. and I call to re∣membrance my song, ver. 6. I will remember the years of the right hand of the Most High, ver. 10. and I will remember the works of the Lord, &c. v. 11. And these remembrances prove a great strengthning to his Faith in that hour of temptation. David hath some Psalms to bring to remembrance, Psalm 38, and 70. And Christ hath left Ordinances for this end: The Word, 2 Pet. 1. 12, 13. and Sacraments: Do this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 22. 19. in remembrance of me. And there is the same use of the communion of Saints, which is the special means of keeping fresh one anothers experiences by conference and communication. Therefore it will be a very good course to charge memory to record carefully all the vi∣sits, and smiles, and embraces of Gods Spi∣rit, together with all the passages which may confirm the truth of them afterwards. As we do in Evidences concerning a temporal estate, we record the Sealing dayes, and the Witnesses, and the considerations of the con∣veyance. So in this case, bid memory put down, At such a time, in such a place, upon such a Prayer, Sermon, when I was in such an exigency, and there was but an haires breadth between me and despair, such a sad
cloud was scattered, the Spirit of God by such a Promise gave me as much comfort and joy as my heart could hold, and I then set to my seal, that God is true by believing. Joh 2. 33 And I was confirmed in the reality of these experiences, by a following assistance against such corruptions, or strength against such temptations, or power more then ordinary to walk in wayes of spiritual communion with God, &c. This course being carefully ta∣ken, it cannot be imagined how great an awe it will cast upon a mans jealous and suspici∣ous heart, that it will scarce dare to enter∣tain a doubt against an Evidence so clear, and so carefully recorded. Except Satan can imbezel the Records, or corrupt them by the concurrence of our treacherous memo∣ries) in some considerable passages, 'tis in vain (he knows) to commence a fresh sute against the soul. The soul in such cases will (as the Psalmist) have recourse to those Re∣cords, and clear his Title against such distur∣bances. Psal. 77. suprà.
IN the second place,
2 Strengthen your Evidences daily.
1 By strengthning Ordinances.
1 The Word heard, read, meditated upon, (all these in their proper place and time are to be used with care. David al∣wayes keeps up a fainting Assurance with a word. My soul melteth for heavinesse, streng∣then thou me according to thy word, Psal. 119. 28. This is my comfort in my affliction, for thy Word hath quickned me. Psal. 50. Ʋp∣hold thou me according to thy Word, &c. Psal. 116.
Promises are the food of Faith, Cordials of Hope, the crutches of Patience, the princi∣pal feathers in the wing of Prayer.
Threatnings caution us against those cour∣ses as will weaken Assurance, Precepts direct us in such wayes as will continue and improve it; Examples are so many ruled cases (as they say) in Law, which may adde light to a man, when there is need to search records, as before said.
The whole Word is the fewel that maintains the fire of Assurance and Meditation blowes up the coals.
2 Prayer. And this applies the Word: it is a souls perpetual plea against all litigious molestations. If Satan or a mans own heart at any time call his Evidences into question, away flyes Prayer to God, and pleads Pro∣mises and Examples, holy Presidents, and stops the mouth of Temptation this way. 'Tis that way of continual intercourse with God, that brings a man dayly returnes of holy familiarities, which cannot but nourish a constant perswasion of his unchangeable Love; as mutual Letters, maintaine a good intelligence among friends.
3 Sacraments. As they are remembran∣cers of the death of Christ, and Ordinances appointed for the Sealing of the benefits thereof to the soul, by particular applicatory signes and tokens, must needs be means not only to give (as hath been shewne before) but also to confirm and continue it. And upon this account, 'tis no wonder if Christ in the Institution of the Lords Supper re∣quire a frequent attendance upon that Ordi∣nance. 1 Cor. 11. 25. As oft as ye drink it, implies frequent drinking it. All our faith is grounded upon the death and satisfaction of Christ; and the frequent reduction of those grounds of faith to our consideration must needs strengthen it; habits of the mind are strengthned by a frequent repetition of those actions by which they were first begot∣ten and produced. Now though gracious habits are not gotten in the strength of na∣tural
or moral powers, as natural or moral habits are; yet they are produced, as I be∣fore have shewed (by a supernatural power) in a natural method and order. And there∣fore though no grounds apprehended by the understanding, can of themselves beget faith, yet a divine power never produceth them, but by the representation of some grounds. And therefore the representation of the death of Christ, as it is held forth by God in all its benefits, to be laid hold on by me, being the ground of faith; the frequent repetition of that representation, especially by such vi∣sible signes, must needs feed it. And sup∣pose it feed meerly a faith of Applicatory reli∣ance and adherence, yet (as you have been also before taught) Acts of Reliance fre∣quently exercised will grow into Acts of As∣surance.
4 Conference with the people of God, espe∣cially those who have & maintain a constant communion, and familiar acquaintance with God; such as walk in the light of his coun∣tenance, and the joy of the holy Ghost all the day long. A man that will keep a good consti∣tution of body, will sometimes converse and discourse with an aged healthy father, & know of him how he hath ordered himself to live to that age, and maintained a constant good temper of body so long. And it would be much for our advantage to converse with such persons as are most commonly in the Sunshine, to learn from them how they main∣tain
such a constant light upon their spirits, whereas others have it but as a flash of light∣ning, and it vanisheth away again: how it comes to passe that God, that is to others but like a sojourner, or a Traveller that tarry∣eth but for a night, becomes their constant In∣mate.
Besides, such persons mouthes are usually full of the high praises of God, they speak of * 1.75 the righteousnesse of God, and make their boasts of God all the day long. They will tell * 1.76 you what God hath done for their souls, Psal. 66 16. and glad they will be that you will give them the hearing with any delight. Now it must needs feed the same gracious assu∣rance in you, to find others record the same great things of God working for, and to∣wards them, which you find in your selfe. As it increaseth & confirmeth a mans know∣ledg to talk with knowing men concerning their experiences in that way of learning in which he himself is a Practitioner. A me∣lancholy man is affected more deeply with the sad stories of a melancholy companion: and no question but there is a like sym∣pathy in the affections of joy and confi∣dence, &c.
So it is in way of Duty. As iron sharpneth iron, so doth the countenance of a man his friend, saith Solomon.
And no question, God will blesse that means which he himselfe hath bestowed up∣on others, that they may administer upon oc∣casion * 1.77
2. Strengthning Exercises. Exercise of Acts of assurance strengthens the Habits. Renew the Acts of that faith of evidence which thou hast, every morning and evening (or oftner (if it may be, frequently, every hour) as God gives occasion.)
Get renewed experiences of the love of God often, by trusting him often in parti∣cular cases. David often doth so, for the conquering of such or such a corruption, for the resisting such or such a particular temp∣tation, &c. Adventure your selves now and then upon the credit of particular Pro∣mises, which are so many Specimina, so ma∣ny exemplifications of our interest in God. Answers of Prayers in particular cases, are a great strengthening to Assurance. Saving gifts and sanctifying gifts, are in themselves evidences of Gods love, much more when particularly asked.
Yet take need of tempting God: Which I do,
1 When I oblige him absolutely, where he is bound but conditionally As in temporals and in spirituals, not absolutely necessary in themselves, or not so necessary as some other thing may be, which possibly we ask not.
2 When I put too much weight upon my desires, as resolving to make experiments of Gods love by them; and to conclude in case of suspension or denyal, that it is an answer from God that he loves me not. God will
not have them made trials of his love. A Father will not allow a child to say, Father, if you love me, give me this or that. But when a child submissively begs and receives them, he will allow him to say, Now I know my Father loves me, by his giving such and such things.
3 When I tye God up to circumstances of time, manner, measure. Let me ask the things believingly, according to the rule of the Word, as far as they are good for me; i. e. may not hinder some better designe of God, or a greater good to me; and if I re∣ceive, take comfort in my Answers from God, as those that are so many pregnant examples of his care for me.
3 Strengthning Providences. Providence alone is no evidence that God loves me; but when he doth love a man be∣fore, and a man knowes it by more certain rules, this is a good confirmation to our faith, Psalm 41. 11. such a one David calls a token for good, Psal. 86. 17. Some passages of providence have a stamp of some immedi∣ate interposition of divine grace and power for a mans good.
3 TAke heed of several things that tend to the weakning of Assurance, that promote Satans malignant design a∣gainst it.
1 Of spiritual pride. This is a sin which is fed by the highest attainments of a Christian in this life. It is thought it got into heaven in the falling Angels. 'Tis a hard matter for a poor contemptible worm to be taken up into the bosom and familiar acquaintance with God, and not to be proud of it. The proud∣est persons in earthly Courts are those, who from a mean estate are raised up to be Fa∣vourites. The stronger the liquor is that a man drinks, the sooner it will flye up into his brain and intoxicate him. Temporal di∣stinctions between Saints and others, find matter enough in our corrupt natures to blow up our hearts with high conceits. And cer∣tainly then, that which makes great dif∣ference, if it find an heart apt to kindle, will make the fire of pride and self-conceit flame much more. But this is a dangerous sin in such a case. 'Tis the ready way to procure an abatement (at least) if not a to∣tal
with-drawing of the fewel that kindles it. This is a continual smoak in Gods nose, a thing that wil make him turn away his face, Isai. 65. 5. See a remarkable example in this case, 2 Cor. 12. 7. The Apostle Paul had been taken up by a special rapture into the third Heaven, and had abundance of high revelations, and (likely enough) hee was apt to be lifted up with them in his own spirit. But lest it should be so, God graciously prevents the kindling of spiritual pride by a Messenger of Satan which was sent on purpose to buffet him, to prevent it, and he was in such a case, that he was faine to pray hard and of∣ten, I petitioned the Lord thrice; and yet he could not prevail for the removal of it. If God give such harsh potions for the meer preven∣tion of this Disease; how bitter (think we) will he give for the healing of it? Sad tempta∣tions, sad falls, and sad desertions ordinarily attend spiritual pride.
(1) This occasioneth the divel to be more busie then ordinary, from a principle of en∣vy to endeavour to supplant you. This mo∣ved him to tempt Adam and Eve. As a proud Favourite shall never want enemies who will endeavour to lift him out of the sad∣dle.
(2) This makes us neglect our walking, and whiles we build Castles in the air by our high conceits, we fall into many an undiscer∣ned * 1.78 ditch that is digged by the cunning Temp∣ter for our souls.
(3) Lastly, This so offends God, that it provokes him to change his countenance to∣wards the soul, and endeavour the cure of the Disease by with-holding those dainties which feed the humour. Nothing more provokes a Prince, then to see a Favourite grow insolent upon the encouragement of his smiles. So God, Psalm 138. 6. He knows the proud afar off. before he brought them into the Banquetting house and kissed them, &c. but now useth them slightly.
3 Take heed of security. You are upon an high pinacle, and you bad need look to your standing. You have a charge of precious Jewels about you, and it becomes you to have an eye in every bush and by-lane; you have many theeves lying in wait for it. No head is more thoughtful, no person sleeps less no mans braines work more, then a great Fa∣vourites. To such a man to be secure and free from jealousies, and suspicions, will quickly be ruining. The sleepinesse of a souldier upon the Guard may rout an Army, more then all the assaults of an Adversary, if the Guard give timely notice of their ap∣proach. If God speak peace to thy soul in the assurance of his love, 'tis a blessed thing to fear alwayes, lest thou be robbed of it. Holy Fear is the best Sentinel that thou canst imploy to secure thy Treasure. 'Tis an ex∣cellent thing to rejoice before the Lord with trembling, Psal. 2. 11.
Hezekiah had a bitter time of it when he
was at once sick in body, and afflicted in mind too, Isai. 38. and when came this up∣on him? See v. 17. Ʋpon my peace I had great bitternesse; it surprized him when he was at peace, and expected no such thing. The example of David would seriously be thought upon by an heart that loves to keep acquaintance with God, Psal. 30. 6, 7. He had been when he penn'd that Psalm, under a grievous affliction, and (whether it were prin∣cipally that, or whether it grew to that, it matters not much, but) it seems the hiding of Gods face was a main matter in his trouble. But that I would have you observe. is the occasion of this with-drawing on Gods part, which was so sadly resented on his, see ver, 6. In my prosperity I said, I shall never be moved: Why so? What security had Da∣vid that made him so secure of his estate? why, the sense of Gods extraordinary fa∣vour, Lord, by thy favour thou hast made my mountaine to stand strong; I built upon the favour of God, and thought I had such a setled patent of it, as nothing should ever bring my Title into question again. But whiles David was secure, God begins to al∣ter his countenance, Thou didst hide thy face, and I was troubled, v: 7.
2. Beware of carnal boasting of your spi∣ritual enjoyments. This ordinarily is the breath of spiritual pride. I caution you against car∣nal boasting. I know there is an holy, thank∣ful boasting of God, which the Saints of God
are allowed and called unto, Psalm 34. 2. 1 Chron. 16. 10. Psalm 64. 10. 1 Cor. 1. 31. But this is a serious, grave thing, intended principally for the glorifying of God, by procuring praise from serious Christians on our behalf, or for the encouraging and drawing on of others to chuse and trust in God upon the inducement of our experien∣ces, and it is mainly and principally accom∣panyed with a lowly and humble esteem of our selves.
That which I here condemn and caution you against, is a slight, vain-glorious, and uselesse boasting of spiritual experiences in any frothy vain company, with a designe to advance a mans self or his party, or draw Proselytes to his new wayes; which is very frequent in the tongues of many vaine persons in these dayes. Believe it, if there were truth and reality in those experiences, as they pretend, they would be more sober•• and self-denying, and modestly sparing in speaking of them. I am sure the Apostle Paul when he had been disciplined against spiritual pride in his revelations, is so modest, that he speaks of his own experiences in a third person, [I know a man in Christ that was taken into the third heaven, &c. 2 Cor. 12. 2.] he doth not say, it was I Paul, but leaves us to gather it was himself, by some intima∣tions. which he lets fall by the by. A man that travels to London with a great Treasure, will not boast and crack of it in every com∣pany
where he comes, lest he invites theeves to rob him of it.
Indeed, when we consider who made us to differ from others, and that he that made us differ, can easily take away that difference again, and shake us together into the same bag with others; and that there is nothing more likely to provoke him to do so, then such a foolish magnifying of our selves, from the meere Liveries which his good∣nesse gives us to wear; it were enough to in∣genuous spirits to allay all the vauntings and crackings which they may be tempted to.
4 Take heed of presumptuous sins. Sins of infirmity and ordinary incursion, if they grow upon us by our want of watchfulness, are enough to provoke God to with∣draw his presence from us. But if wee adventure upon sins of presumption and wil∣fulnesse, 'tis no wonder if he shoot our hearts full of poysoned Arrowes, and break our bones on the rack of his heavy displeasure. David adventured so once, but he paid dear for it, he lost the light of Gods countenance so, that hee began to fear he should never recover it againe. If the greatest Favourite that is, abuse a Prin∣ces favour, and presume upon it to bear him out in extravagant and irregular practices; 'tis the ready way (when his Master comes to know it) to bring him under his severest frownes. And the reason is, be∣cause
people are apt to think, that those who do such unjust things, would not dare do them, but that they have encourage∣ment from the Power that countenances them; and so the miscarriages of Instruments redound to the dishonour of the Prince that imployes them.
Thus, if persons that pretend, and bear the world in hand, that they live high in the light of Gods countenance, and are special Favourites in the Court of Heaven, shall adventure upon such practices as the wicked and profane wretches of the world do; if they shall lye, and steal, and commit Adultery, and use all meanes of indirect courses to make them great, and feather their nests in the world; the dishonour of this reflects upon God: the world will think, that (sure) God loves such things as these well enough, howe∣ver (for state and form) he must speak great things against them in his Word: Else why doth he lodge in his bosom, and en∣tertaine intimate familiarity with such per∣sons as he knowes are thus notorious? And can the Lord beare this? It was hainously taken at Davids hands, that he had caused the enemies of God to blaspheme, 2 Sam. 12. See how God complaines of such Boasters of God, that they made their boasts of God, and the Law, and yet by the transgressing of the Law, dishonoured God, and caused his
name to be evil spoken of, Rom. 2. 24. and Psal. 50. 16, 17. God threatens such a person that he would terrifie his conscience to the pur∣pose, and set all his sins in order before his eies, as took his name into his mouth in a boast∣ing way, and yet cast his Law behind him. And truly (friends) I even tremble to think what a sad time, not only in respect of spi∣ritual desertions, and terrours of conscience, (which I am perswaded will eminently haunt such professors one day) but even in respect of temporal judgments, hangs over the heads of many hundreds in this Land (if not on the Land it self for their sakes) who have gi∣ven up their names to Christ, and make great boasts of God, and special intimacy with him before the world, and yet have plunged themselves into such notoriously scandalous practices, as amaze the very Turks and Infi∣dels, that are any way acquainted with the state of our affairs.
Truly friends, (if ever God recover the credit and reputation of his Ordinances among us, especially of a strict and severe Discipline in the Church) I look to hear of roaring consciences good store abroad in the Land: for surely, God must (if he spare us in temporal visitations) have some way for the reparation of his honour upon such persons, as having eaten of his bread, have thus lifted up the heel against him.
5 Take heed of formality and spiritual
sloath in the Duties of Religion. Labour to keep your spirits as high and vigorous in Duties, when you have attained Assurance, as they were when you sought it. Let not your Devotion (as the Popish Mariners in the Story) fall from a candle as big as the Mast of a ship, to a candle of twelves in the pound, when the Tempest is over. Re∣member and pay the vowes that you made in the day of your distresse. The truth is, you that could pursue so eagerly after God in the dark. when you were fain to grope out your way, are utterly unexcusable if when you have the noon-day-Sun of his counte∣nance shining upon you, you cannot walk as freely and zealously in the strength of communion with him. I have often told you of that of Neh. 8. 13. The joy of the Lord is a Christians strength: sure I am, it should be.
Princes expect that their Favourites should be more zealously at their devotion when they have advanced them, then ever they were before. Their former services are look∣ed on as stairs for their ambition to climb by; but their after services are looked upon as a tribute of thankfulnesse. 'Tis true, the affe∣ctions of the Saints may, and do flag after the compleating of their Assurance of Gods love in some passionate heats; as the Affecti∣ons of an husband, are not so wild and im∣petuous as the Suters are: but yet there is still a steady fire burnes in faithful yoak-fel∣lowes,
by which they as really endeavour mutual satisfaction as ever they did before, and their real impressions of affectionate love are constant, though the over eager∣nesse of them be allayed by mutual enjoy∣ments. All those flames which hope and fear added before, are now extinguished; but those of love and good will, still continue as high or higher then ever.
Do not look therefore so much at the heat of your affections, as at the reality and seriousnesse of your expressions of them. But 'tis a sad thing, when any slight matter is good enough for God afterwards, whereas before we thought our best too bad. See how God abhors this dealing. Mal. 1. 8, 14. 'Tis a thing would much discontent a wife, if a hot Suiter, afterwards prove a cold Hus∣band.
6 Take heed of mixing the comforts of the Spirit of God with carnal contentments. There is no greater contradiction in the world, then Assurance from the Testimony of the Spirit, and a covetous prosecution of the things of the world. Will any man believe, that he is certain heir to a Crown, and infallibly knows he shal enjoy it; whom he sees gather∣ing rags out of a dunghil to get a penny? No∣thing (as I have told you) in the world makes a more generous and noble spirit, and less en∣gaged to things below, then the assurance of Gods love. The Apostle Paul cals them, Eph. 3, 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dogs meat, dung. And of
Luther, the Pope was used to say, The Ger∣mane beast would not be tempted with Gold.
And indeed there is no greater damp upon Assurance then this. Because
1) The good things of another world and this, are of a nature utterly inconsistent, and the pleasures that are taken in them are utter∣ly incompatible, I mean, in any eminent de∣gree. As to be conversant among base Drudges, abaseth the spirit of a Prince, and unfits him for taking contentment in noble and generous imployments.
Certainely, the joyes of the Spirit are too serious, spiritual, and heavenly, to suffer themselves to be mixed with vain, and frothy, and earthly contentments. The light of the Sun will dim and put out the blaze of a fire, or candle. This Oyle of gladnesse will not incorporate with any thing, though never so rich in the composition, which is not of the same nature with it self; It will swim at the top, and if you will come at the inferiour li∣quor, you must first skim that off. And there∣fore if you descend to these meaner satisfacti∣ons, you must first lay aside the severity and se∣riousnesse of your spiritual contentments, and let fall your spirits to a level of vanity, and slightnesse, sutable to the refreshments you seek after.
2) And when God sees us so underva∣lue his favour, as to proclaime to the world, that is not sufficient, (of it selfe) to fill the desires of the soul (as all go∣ing
out after the Creature doth; see how God complaines, Jer. 2. 31. it proclaimes to the world, that God is a barren wildernesse;) 'tis no wonder if God desire not to bring his grace and favour down to so low a Market, as such customers expect. This is spiritual A∣dultery; and that must needs breed strange∣nesse, and a temporal separation, if not di∣vorce. The Law is, Prov. 5. 19. Let her brests satisfie thee, and be thou alwayes ravish∣ed with her love. So doth God when he is marryed to the soul, expect that his brests should satisfie us; and when they wil not, can you blame him if he grow strange? This is to proclaim to all men, that a man was mista∣ken in the choice of God, that he finds he is not that God he took him for, that there was error personae in the Match.
7 Beware of (that which I have often be∣fore warned you of) vain, unprofitable, Er∣roneous, or ungodly company. This will not only damp convictions, (I have shewed you so much before) but comfort also. Ordina∣rily, our spirits by sympathy become much∣what of the temper and alloy with those with whom we converse. 'Tis a difficult thing for a mans spirit to continue free from impres∣sions of sadnesse, that converseth with a mour∣ning company. And 'tis no lesse difficult for a soul to be seriously affected, though he have never so important businesse in hand, when the persons he is most familiarly con∣versant
with, are all set (as wee say) upon a merry pin.
(1) Vain and unprofitable company have not weight enough in them to add any ba∣last to a spirit under the full sails of gracious Assurance; nay, they substract and with∣draw that which it hath before within it self; and then it is no wonder if it be overturned, whiles the heavenly gale that fills those sailes (for want of a serious care to ma∣nage it) leaves the soul to a blast of frothy, carnal delight, which will soon over-set it.
(2) Erroneous, and (for in this case we may very well put them together) un∣godly company, on the other side will make it their businesse to bore holes in the vessel it self, to corrupt a mans principles, and let in upon him such a floud of brackish and unsavoury waters, both opinions and practices, as will so marre all the preci∣ous lading of the soule, that the Spirit (in just discontent) will refuse to fill its sailes any more (it being not worth the labour to bring that vessel to har∣bour which is laden with meer trash and rotten Commodities.) Erroneous compa∣ny will endeavour to break the chain of Truth in which Assurance hangs. One Truth lost, loseth it.
In a word, The holy Spirit of God will not partake in the scandal of such an
Association. If I be never so much an acquaintance, or intimate friend to a man, yet I will not accompany him into all Societies, which possibly he may bee engaged unto. If he will converse with me, I expect that he should do it either in a way of privacy, or (if in a more communicative way, yet) in such company only, as may sute my genius or disposition, my quality and reputation, or else there I will leave him; and if I see hee intends to make a consolidati∣on of acquaintance and converse between me, and such as I cannot comfortably converse withall, I will break off fami∣liarity with him altogether. And surely, I cannot expect that the Spirit of Grace, truth, and holynesse should serve me otherwise, if I abase him so far in my esteeme, as to endeavour to draw him into Partnership with me in the Society of empty, erroneous and wicked men. No question but such an affront will cause him to withdraw.
4. BE much in the Actings of Love and Thankfulness.
1 Love. Coolings of affection on our part towards God, God cannot bear. It were an unnatural & monstrous ingratitude at such a time to flag in our love, when we are under the fullest and most enlarged en∣joyments of his love to us. Then (if ever) when Gods countenance shines upon us, will it make our faces reflect the same smiling beams of love upon him again.
Surely, such enjoyments act much beneath themselves, if they produce not a love strong∣er then death it self. If the Saints of God use to love God, (and 'tis their duty so to do) even then when he breaketh them in the place of Dragons, and covereth them with the sha∣dow * 1.79 of death: if when he will not vouchsafe them one smile upon their souls, will not speak one good word to their aking hearts, but all they see from him is ghastly frowns, and all they fear from him is chiding and thun∣der: How much more may we think it rea∣sonable and just, they should do so, when he
spreads his own banner of love over them, when he brings them into the Banquetting * 1.80 house, when he layes his left hand under their heads, and his right hand embraceth them, * 1.81 when he kisseth them with the kisses of his mouth and paves all those Chariots of Ordinances and Duties, wherein he conveyes him∣self to them, and them to himselfe, with love?
And * 1.82 therefore if at such a time your love kindle not beyond the ordinary proportion, you cannot but provoke him to with-draw in displeasure. See what one cold entertain∣ment of a visiting Christ cost the Church, Cant. 5. I opened to my Beloved, but my Be∣loved had with-drawne himself, and was gone. His love was hot in the visit, but hers was too cold that gave him such an entertainment; and therefore when she opened at last, he was gone. v. 6. And then when the Scene was changed, and the visit fell out to be on her part, he served her in the same fashion, he would not be within, She sought him, but she found him not.
(2) Thankfulnesse. I cannot imagine, if a soul were to wish a good thing on this side heaven, and have it, what it could desire like spiritual Assurance of Gods love. It is as near of kin to heaven it self, as possibly can be. It is a kind of beatifical vision, propor∣tioned to the capacity of a mortal creature. And certainly the more we are admitted to the life of heaven, in happiness, the more near
we ought to come to the life of heaven in thankfulness. Because an heavenly life is a life of the greatest fruit ion, therefore it is a life of greatest thankfulness. To receive extraordinary mercies with an ordinary spirit, a spirit not warmed into extraordinary sensi∣bleness of it, and thankfulness for it, is a∣mong the greatest provocations of God the giver of them that can be.
Discoveries of Gods love have used to non-plus the utmost abilities of a thankful heart, Psal. 116. 11, 12. What shall I render (saith David) to the Lord for all his benefits towards me? And then is thankfulnesse greatest, when (like the peace of God which occasions it) it passeth all understan∣ding.
5 Let love and thankfulness carry you on with delight in all the wayes of Duty and obe∣dience. The truth is, this is the proper use of divine discoveries. Why doth the father smile upon, and make much of his child? is it not that he may be thereby encouraged to dutifulness and obedience? Why doth the Sun shine upon the earth, except to make it fruit∣ful? Upon these termes the Church is engaged to run after Christ, Cant. 1. 2. 3, 4. If Christ draw with Ointments and kisses, the fragrant allurements, and temptations of his love, 'tis an addition of strength and agility to a poor crippled soul. Now if Christ find that you receive his favours, but reject his commands; that his countenance is delightful, and his em∣braces
welcom to you, but his Commandments troublesom, and his yoak intolerable, (espe∣cially considering that he affords you those refreshments that they may oyl the wheeles of your spirits, and make them goe the more nimbly in his wayes,) Is it not just with him to with-draw the encouragements, and leave you notwithstanding to your tasks of duty, to toile in the brick-kilns, and work out your very hearts in an uncomfortable drudge∣ry, without the least refreshment at all to quicken your spirits thereunto? These are the terms upon which God will manifest himself so to his people, as to dwel and abide with them, John 14. 21, 23. If a man love me, he will keep my words. And my Father will love him, and we will come to him. So it may be (will a soul say) but how long will he stay when he comes? Why? the next words shew, We will make our abode with him; We will dwel with him for continuance. That expression of our Saviour Christs, seems a strange expression, When ye have done all those things which are commanded you, say, we are unprofitable servants; why? Because we have done but what was our duty. As if it were to be the complaint of a Saint, that he can do no more for God then he should.
II. LAbour to improve and make use of * 1.83 Assurance had, to the utmost. You need not forbear this duty, because your Ti∣tle is but weak and disputable. This makes a man many times carelesse of bestowing cost upon a piece of Land, because there is a flaw in his Evidences. But here you need not with-hold your hand for that, because yours are as sure as heaven and earth can make them.
Quest. But you will ask me how? I an∣swer,
Answ. (1) Live on it at all times. A Chri∣stian hath a threefold life here by faith, The Just lives by faith.
1 A life of Justification; and this life he lives by faith in an applicatory relying Act, in its adhering, depending act, John 5: 40. Rom 1. 17.
2 A life of Sanctification. And this we live by the same Act of faith radically & original∣ly; Because it is that grace which on our part makes application of Christ to the soul, and the soul to Christ, and so the Instrument of
union. Now from this union and engraft∣ing into Christ for Justification, Christ be∣comes to us a root of Sanctification, John 15. 5.
But we live a life of Sanctification, quoad actus exercitos, in the fruits and streams of actual holinesse; not only from that act of Applicatory reliance, but also, (because these fruits are moral acts, and so must be brought forth in a moral way, by Motives and Encouragements, and in their most no∣ble actings they are alwayes so) from the Faith of Assurance or Evidence (as was before shewn.) So Gal. 2. 20.
3 A life of Consolation. John 14. 1. And this life we live by improving a Faith of As∣surance only. Faith of Relyance (as I have shewne) may give support, but it cannot give comfort. But faith of Assurance gives comfort in the saddest cases, 2 Tim. 1. 12.
Improve your Assurance then to a life of Sanctification and consolation.
1 Improve it to a life of Sanctification. Believe up your graces when they are low, be∣lieve down your corruptions when they are high. Believe into your Judgments light in darknesses and doubts; into your Wills, strength and resolution in temptations and assaults. Every grace that is purchased by Christ, promised by the Father, wrought by the Spirit you may challenge. You may, if you want any materials for the spiritual E∣dification
of your souls, have recourse to your Evidences, and they warrant you to take it upon the Lords soil where-ever you can find it. Go to the Lord boldly, and say, Lord, I am troubled with barrennesse, and deadnesse, but I find in my Evidence a Promise that my soul shall be as a watered garden, Isai. 58. 11. that the desart shall blossom as a rose, &c. Isai. 35. 1. I find a great deal of weaknesse, faintnesse and wearinesse upon my soul in holy Duties. But I find upon my Deeds, that the yoak of Christ shall be easie, Mat. 11. 30. That they that wait up∣on the Lord shall renew their strength, that they shall mount up with Eagles wings, they shall run and not be weary, they shall walk and not be faint, Isai. 40. ult. That the way of the Lord shall be strength to the upright, Prov. 10. 29. I am fickle and fleeting in my resoluti∣ons. But my Copy saith, Be strong, and God shall strengthen your heart, Psal. 31. 24. That God will strengthen me with the right hand of his righteousnesse, Isai. 41. 10. That hee will write his Law in my heart, and his Statutes in my inward parts, that I shall not depart from him, Jer. 31. 32, 33. and 32. 40. I am very subject to powerful and domineering lusts and corruptions; but I find in my writings, that my old man is crucified with Christ, that the body of sin may be destroyed, That sin shall not have dominion over me, Rom 6. 6, 14. That God will subdue mine iniquities, Micah 7. 19. I want particular graces, I cannot believe; But my Evidence runs by way of Promise, The just
shall live by his faith, Hab. 2. 4. That thy people shall say, My God we know thee, Hos. 8. 2. I want Repentance, but Lord it is writ∣ten, Thy Saints shall look and mourne, Zech. 12. 10. Patience, but I find, that thou art my God, and thou art the God of patience, Rom. 15. 5. 1 Cor. 10. 13. I am under Affliction, and I desire it may be sanctified. And 'tis written, That all the fruit of Affliction shall be to take away sin, Isai 27. 9. That it shall make me partaker of thy holinesse, Heb. 12. 10, 11. Say; Lord, I find those in my Deeds, sealed in the Sacrament, and I know they are growing on the soile of thy love, and Christs merit, Lord, give them me.
2. Improve it to a life of Consolation. There is no condition, but thou hast peculiar comforts to live upon.
And abundance more of all sorts you may find in that excellent Treatise of
Mr. Leigh, concerning the Promises.
There be some special comforts which are depending upon the doctrine of the Assurance of the Saints by the Testimony of the Spirit, and you have several of them in the follow∣ing part of this 8 of the Romans.
1 That however low your condition be for the present, and how sad soever Gods dispensations of providence may seem to∣ward you, yet you are sure of a glorious and happy condition hereafter. This you have ver. 17. And therefore that the present suf∣ferings which you undergo are no way wor∣thy to be laid in the ballance to abate the least dram of your joy, ver. 18. for you are heirs, not younger children, or servants, to be put off with gifts (as Abraham did the rest of his children besides Isaak) but heirs to the estate; and what is that estate? Heirs of God, of all that God hath, and is; and you partake of the same inheritance with Christ himself, co-heirs with Christ.
2 That in the greatest dejections, deadness and decayes upon your spirits, you are sure you shall have assistance enough to keep the intercourse between God and your souls a∣live, verse 26, 27. It may be (Soul) thou art in a strange stupidity of spirit, that thou knowest not what to desire; the Spirit shal teach thee what to pray for. But (though * 1.84 thou know what would do thee good) thou canst not ask it; the Spirit shall help thy infirmities. But it may be thou
canst not speak a word when thou goest to seek God, yet the Spirit shall help thee to groan. But will God understand those groans? Yes, for he that searcheth the heart, knowes the mind of the Spirit.
3 That you shall receive benefit to your selves from the saddest of Providences, ver. 28. All things shall work together for good. All things; Ordinances, Providences, Prospe∣rity. Adversity, sinnes; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, work together. They are at work, it is their bussnesse. All the businesse of the Creatures (being servants to God) is for the good of his children, and they work together for their good. Things never so different in their natures and ope∣rations conspire for their good, as several contrary ingredients in the same Medicine, * 1.85 correcting each other, and one doing what the other cannot.
4 That you shall want nothing, that you had not better want then have, ver. 32. He spared not his Son. Had he exercised that se∣verity on an Angel, it had been much. But he spared not his Son; not a Son by Adoption, but a Son by Nature, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; But deli∣vered him up for us all. Delivered? to whom? to Herod, and Pilate, and Judas, and Satan: to what? to the curse and wrath of God, to the death of the Crosse; for us, in our stead. And how shall he not with us give us all things; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 How shall he not gratifie us with a free grant of all our desires? A Saint assured of Gods love, hath
all the treasures of heaven and earth at com∣mand. He is assured, if God or creatures can supply him, he shall never want any good thing. Psal. 23. 1. Psal. 84 11.
5. That whatever your own misgiving heart tells you, or Satan maliciously suggests, you can never (by all the power of earth or Hell) be deprived of any of these priviledges; nor lose them by your own sinful miscariages. Sinnes cannot deprive you. For this would destroy the satisfaction of Christ, either Christ suffered for all the sinnes of Gods elect, or for some only; if for some only, then none can be saved of all Gods elect, seeing he cannot satisfie for that himselfe which Christ hath not satisfied for. If for all, then none of them can be condemned. Sin may trouble them, sadden their Spirits (as it ought) hide Gods face, but it cannot condemn them. The Apostle challenges sin and Divel, and all in that case. v. 34. And all creatures in the following verse.
2. Plead it at all times.
1. Before God. In all those things which you come to God for, you must plead Title. If you come to God for any good thing, you must plead some engagement upon him, and the ground of your plea must be either a gene∣ral, or a special promise. 'Tis true, general promises are a good plea, when a man hath no other. But God loves (and 'tis much for the comfort of Saints) that we urge him upon special bonds; Therefore the Saints are bid to say Father, and our Father.
2 Against Satan and his suggestions.
1 Sinful. 'Tis a good Argument against temptations to sin. How shal I, that have had such tokens and tastes of Gods special love, do this great wickedness, and sin against such a God? Gen. 39. 9. And if God makes it an aggravation of sin, as he doth, 1 King. 11. 9 why may not we make it an Argument against sin?
2 Troublesome. When Satan molests the soul with fears and doubts of thy con∣dition, have recourse to thy Evidences. Tell him, thou wilt plead against him before God as a common Barretor, for molesting thee in so clear a Title.
3 Against the unbelief upon thy own heart: This David keeps up withal; Psal. 73. 26. I confesse (saith he) I am at an utter losse both without and within, yet God is the strength of my heart, and my portion for ever. Psalm 42. ult. and 43. he checks his heart in sadnesse upon this account, Why art thou cast down, &c. Trust still in God, who is the light of my coun∣tenance and my God.
HEnce be exhorted (thirdly) to labour to recover it, if lost.
Qu. How shall I do that?
A. 1. Sit not down quietly, rest not in that condition. If a man have lost the evi∣dences of his land, he will look over all his boxes and chests, and romage every corner (as we say) and will not leave, till he hath found them again. Thus (in the place be∣fore quoted) did the Holy man, Ps. 77. My spirit made diligent search.
The Saints of God in the Scripture could never sit still under such a dark condition. It was death to them, Psalm 13. 3. and 143. 3, 4, 7.
And no wonder; for the darkening of their evidences, is a suspension of all influences. As during the darknesse of the night, or the eclipse of the sun by that interception of light, there is a suspension of that quicken∣ing influence which the sun hath in things be∣low. All graces will wither when God thus hides his face, all Duties will be dead, and
barren, all comforts clouded, and imbittered, as I before also shewed you.
A woman that loves an husband, & is re∣assured of his affection to her, cannot endure long absence from him. If ever you have been ravished with the love of God, you can∣not bear his absence long.
Here I do not advise you to an impatient * 1.86 restlessenesse under that condition. No, that is too often the fault of Saints. But I cauti∣on you against a sloathfull resting in such a condition. I must be contented with it as it is Gods pleasure, but I must not be conten∣ted with it, as it is occasioned by my de∣fault.
(To know this) you must.
2. Enquire where, and how you lost it. I have before shewn you what duties will pre∣serve it, and what sinnes will forfeit or ob∣scure it. Examine your memory now: what duty have I failed in of all those, or what sinne have I fallen into, which is before discovered? In the day of adversity, consider, Eccles. 7. 14. Examine the particulars. Have I not been carelesse in recording my e∣vidences, either in mine own memory; or if I have not, have I not entrusted them more with my self then with God; have I not relyed upon my own strength to preserve them? Have I laboured in the use of all means to strengthen them? Have I not been guilty of spiritual pride in them, carnal boast∣ing of them, security and carelesnesse in pre∣serving
and maintaining them, presumptuous sinning because of them, formality and spiri∣tual sloath in the duties of Religion, earth∣ly-mindednesse, keeping cooling company? Have I lived a life of love, thankfulnesse, and obedi∣ence under them? In a word, have I carryed my self as became the receiver of so great a mercy, the possessor of so rich a trea∣sure?
If you find where and how you lost it, seek it there. It may be it was but mislaid by carelessenesse. Think then what duty thou hast been carelesse in; remember whence thou * 1.87 hast fallen. Or if by some sinne thou hast lost them, find out that sinne, and when that is removed out of the way, it will bee found again.
David had laid two great blocks upon his box of writings, and they were even lost for a whole year, or very little lesse, till renew∣ed repentance removed them, and he re∣enjoyed them. So Peter by denying his Master, lost his comfort, but repenting, hee recovers a favourable respect from Christ a∣gain. Go tell the Disciples, and Peter, saith the Angel, that he is risen, Mar. 16. 7. Tell Peter in particular, by way of peculiar fa∣vour.
Qu. But how shall I know what sinne it is that obscures, or mislays, or steals away my e∣vidence? How shall I know why God de∣nies me the wonted influence of his comfor∣ting Spirit?
A. First, Enquire or God, Job 10. 2. And then,
Secondly, search by these Rules.
1. Ordinarily, that sinne which (upon se∣rious search of thy heart and ways) first pre∣sents it self to the eye of conscience, is the sin, whether it be of omission or commission. God is not a little seen in the experiences of his people this way. The voice of conscience is the voice of God, not only in those things for which it hath a certain rule, but in those things where its knowledge is but conjectural (many times) it speaks by an immediate sug∣gestion from Gods holy Spirit: certainly Jacobs sons had other sinnes upon them, when they were in that streight in Egypt, which we finde recorded in Gen. 42. but of all their other sinnes, they are directed by the Spirit in a special manner, to their former unnatu∣ral cruelty towards their brother Joseph, committed about twenty years before, and they take this voice of conscience as the voice of God, and fasten on that particular sinne. v. 21. Therefore (say they) is this di∣stresse come upon us. The soul will bleed a∣fresh (as dead bodies do) at the approach of that sinne, which is guilty of occasioning its spiritual trouble.
2. Ordinarily also (though it were not so in the case of Josephs Brethren before menti∣oned, nor is it always so in the present case, with divers others, yet) I say, ordinarily, the sinne that is most freshly committed, before
Gods with-drawing from the soul, is that which that affliction points at; and that (being last committed) is ordinarily also in the eye of Conscience. Conscience im∣mediately after the fact committed, useth to blush, and thereby betrayes its guiltiness, if it have not, by a frequent repetition of sins, lost all modesty and shamefastnesse altogether, and contracted an whores fore∣head, which a soul acquainted with God cannot easily do. If an Officer come in up∣on the sudden after a murther is newly com∣mitted, 'tis no hard matter for him to find (in a throng) who did the Fact, by the fresh circumstances which he cannot easily over∣look. So (though all other sins have an hand in this fact, yet) a man shall com∣monly observe in the sins newly commit∣ted, some tokens and indications more then ordinary, which may provoke the soul immediately to lay hold upon them in an especial manner, and indict them for the Fact.
(3) Examine what sin thou didst (when (as yet) thou didst walk in the light of Gods countenance) most fear and suspect, as lay∣ing wait for the life of thy Assurance. Com∣monly the Saints observe in themselves some one constitution-sin, or other darling cor∣ruption, which at all times they find them∣selves most inclined to, and that sin (if they manage their comforts as they ought) they set a special guard upon, as suspecting it more
then ordinary, Psal. 18. 23. Now if it chance at any time that this guard be slackned, it is ten to one if a backsliding into that sin do not murther their spiritual peace. And if so, 'tis no hard matter to find it guilty of the fact by strong circumstances and probabilities, if not by certain and convincing Evidences; because God puts a special Mark upon such sins, as enemies to the peace of his Saints. Psal. 85. 8. God will speak peace to his people, but (then) let them not turn again to folly; let them take heed of Apostatizing and fal∣ling back to their former master sins; q. d. if they do, they will quickly lose their peace againe. I kept my self (saith David) from mine iniquity, that sin which I was peculiarly prone to.
Now this is a good rational and probable ground of proceeding against such a sin, that there are such suspicious against it. If a murther be secretly committed, and the Au∣thour of the Fact not presently apparent, yet if from certain evidence it can be ga∣thered that such a person threatned him of∣ten, and laid in wait to take away his life formerly, and the murthered party had a constant jealousie of him, it is as great evi∣dence as circumstances can make, that such a person did the fact; and therefore the Judge will examine such a person narrowly, where he was when the Fact was committed; and if he cannot give a probable account of his distance from the place at that time, 'twil
go hard with him. Now take thou the same course: Some sin or other hath taken away the life of thy soul, which is the comfortable presence of God, Psalm 30. 5. If thou canst not find the murthering sin presently, and upon the place; then examine that sin which hath often threatned it, and hath watched frequent opportunities to do it, and enquire whether that sin were so far from thee a∣bout the time of Gods departure, as may excuse it from the suspicion of the Fact: and if not, but that thou hast (at least in thy heart) near that time, taken acquaintance with it again, there needs no farther evidence. Take it and crucifie it.
(4) Possibly it may be a sin of ordinary in∣cursion, which thou hast been most secure of, and madest (ordinarily) the least account of, when thou hast at any time fallen into it. Sometimes, whiles a Saint watcheth diligent∣ly against the incursions of greater sins, or such as are more suspicious to him, some sin that he makes little account of, lyes lurking in the throng to do him a mischief, like the Adden in the path (as Dan is described) Gen. 49. 19. biting the horse heels, so that the Rider falleth backward. Now the truth is, no sin is smal in it self, and a smal sin (in comparison) frequently admitted, either by wilfulnesse or security, may (like a little thief) as well steal away such a Jewel as thy spiritual Assu∣rance is, as a greater; nay, because thou thinkest it smal, it thereby becomes great
by customary commission. It may be thou hast not repented for it in particular (though often fallen into) as thou hast of others; and that hath made thee so easie to admit it again into thy heart of late, that now it is growne a familiar sin, and thou beginnest to regard it in thy heart. It need not amaze thee, if (in this case) God withdraw the light of his countenance from thee; and that smal sin may do thee that mischief, which a great∣er (of which thou art more jealous) cannot. As a Pick-purse in the habit of a Gentlewo∣man, is least suspected in a Fair, and can more securely steal, then in ragged beggarly accou∣trements. That sin which is most unlikely may do it the more easily, because it is so un∣likely.
3 IF you find that you lost it by such or such a miscarriage of your own, you must speedily labour by proceeding in an holy severity against the Malefactor, to turn away wrath from you. The longer thou delayest, the harder it will be to recover the clear sight of thy evidences when thou hast
suffered them to lye long under the dirt and dust of such sinful pollutions. Take this course then.
1) Lament and bewaile both your losse, and the cause of it. When sin provokes God to hide his face, there is a double cause of mourning. If a man could (notwithstand∣ing sin) enjoy the smiles of Gods face, yet it is the duty of Gods Saints to mourn for sin; and certainly the Saints never mourne more kindly then when the warm beams of Gods love distil the soul into tears (as they will do, and that upon this account, that it is a thing directly contrary to Gods holy na∣ture and Law, and therefore displeasing to him, though he do not alwayes testifie his displeasure against it.) But now, when to this shall be added the actual manifestation of his high displeasure in the turning away of his face from the souls of his dear Saints for its sake; here certainly, their sorrow hath a double occasion, and they are inexcusable, if they shall (in this case) rejoice as other people, Hos. 9. 1.
Those persons are vain talkers (as the A∣postle speaks, Tit. 1. 10.) who deny the Saints of God the exercise of so necessary an affecti∣on as godly sorrow in such a condition, which is (in effect) to expose them to a continual darkness & uncomfortableness under the ab∣sence of God, seeing God hath professed, that he will with-draw till men acknowledge their offence, Hos. 5. 15. and hath annexed com∣fort
to a mourning condition, Mat. 5. 4. and promised to dwell with the contrite spirit, and to revive their hearts, Isa. 57. 15. and 61. 2. and anointed his sonne with the oyl of gladnesse, in especial manner, for the sakes of them that mourn in Zion, and especially confines his healing grace to brokennesse of heart, Isai. 61. 1, 2, 3. putting so honourable a name upon it, as to own it for his chiefest, and most acceptable sacrifices, yea to account it in stead of all other sacrifices. For so the expression imports, Psal. 51. 17. Friends, will you la∣ment the losse of your temporal evidences, and vex at your own folly in mislaying them, or parting with them? and can you so easi∣ly bear the losse of eternal ones?
(2.) Repent, and do your first works. Except * 1.88 the cause be removed, the effect will still re∣main. Till the sinne be removed for which God hath withdrawn himself, God will not returne. He that avoyds a place, because of the infectious ayre, or any other inconveni∣ency in his habitation there, will not (in reason) returne, till the cause of his remo∣val be removed. If thou wilt have Gods face towards thee as at former times, thou must set thy face towards him as at former times. I have formerly enlarged upon that remarkable place, Jer. 31. 18, 19, 20. Where as soon as Ephraims heart turnes, Gods bow∣els are turned too. Is Ephraim a pleasant child? &c. therefore my bowells are troubled for him, &c. It is no boot for men to bewail
their losse, except they remove the sinne that causeth it. God may say in this case as he did to Joshua, Why lyest thou upon thy face? Is∣rael * 1.89 hath sinned, and I will be with you no more, except you destroy the accursed from among you. So he may say to thee, why dost thou lye whining at my feet? Ʋp and destroy the accur∣sed thing, take away the sinne that makes me leave my habitation, and I will return again: but till then I will not be drawn to rteurne by all thy prayers and tears. Mourning for sinne, pleaseth God no farther then it turns us from sinne.
(3.) This and some other special duties, which may tend to Gods special glory, you may bind your selves to by vowes, Psalm 51. 13.
4. But if you cannot finde any thing ex∣traordinary in your selves (as to matter of sinne) which may move God to withdraw, and the Spirit to detain from you the clear sight of your evidences; it will yet be good to wait upon God in all duties of Religion with double diligence at such a time, and to labour at adventure (in the exercise of those duties) to affect your hearts with the farther sense of your inclination to those sinnes which are more peculiarly hinted out to you before, as especially active in procuring all such sad days to the peo∣ple of God; to waite patiently upon God without those usual distempers of spirit, which oftentimes the people of God prolong their troubles by during this time of expe∣ctation.
5. Labour as much as possibly you can, to grow in selfe-abasing humility, and an high prizing and pretious esteem of Gods presence, that thou maist thereby answer Gods ex∣pectation in his present cloudy walking to∣wards thee, seeing perhaps he withdrawes his witnessing spirit, meerely by way of pre∣vention, as oft times he doth. God may fore-see the inclination of thy heart to spi∣ritual pride, which thou dost not see. God may foresee that too much familiarity with him, may be apt to be answered with con∣tempt on thy part; and if so, he may in pity and prudence withdraw the matter of such a temptation before hand, as a Phy∣sician keeps that body low in flesh, which he sees inclined to evil humours, though it be not actually distempered by them. Now if thou cooperate with God in this designe (as possibly it may be this, he aimes at) surely thou wilt hasten thy deliverance from thy present darkness.
6. Labour to live by faith in the mean time. For (as I told you before in the di∣rections to the getting of Assurance, so) I tell you now in the way of recovering lost Assurance, the main work is to exercise an holy reliance upon God, in a condition so sad and uncomfortable as this must needs be. This we find hath been the practice of the Saints of God in the like cases, Psal. 27. 13. David had been in a great straight, not on∣ly in regard of his Exclusion from Ordinances,
but even in the sad conclusions which he drew thence, to the distempering of his spirit. See how he closeth all; I had fainted (saith he) except I had believed to see the goodnesse of the Lord in the Land of the living. Job speaks bigger words, Though hee kill me, I will trust in him. Job 13. 15. q. d. Satan tels me, (and my own misgiving heart many times seconds him) that these troubles will make an end of me, I shall never come alive out of them. Well (saith Job) be it so, lot him kill me if he will; if I were now a dying, and dropping into Hell, yet I will hold fast for all that: he shall not be rid of me so. If I goe to hel, I'll pul him after. Our Saviour Christ also in his Agony, cryes, My God, though he were a forsaking God. This is a sweet frame of Spirit, when God seemes to hold loose, and man holds the faster for it; God spurns at a poor soule, and he layes hold of his foot; God sayes, Jacob, let me goe; and Jacob saith, no, I will not let thee goe▪ except thou bless me. Gen. 32. 26. The advice is plaine, Isa. 50. 10. I urged this place before in the directions for procuring Assurance, and there told you that there is a parity of cases, and so a proportion in the means which are to be used for recovery, in the soule that ne∣ver had, and the soule that hath lost assu∣rance.
This must needs be a special way: For,
1. This frame of Spirit speaks strength of faith. A small strength will serve to hold
one that is willing to stay, but when a strong man putteth out all his strength to wrest him∣selfe out of a friends importunate embraces, it had need be more strength then ordinary that holds him, or fetcheth him back then. This is that by which the strength of Abra∣hams faith is discovered (in another case:) he was (saith the Apostle) strong in faith, [he was mightily enabled by faith] what to * 1.90 doe? to believe he should have a Sonne when he was past all probable hopes of one. Rom. 4. 18, 19, 20. And thus it is in thee, it is an evidence of strong faith, when thou canst say, let my heart tell me never so much, God hath cast me off, and there is no help for me in God; yet I will not let goe my confidence, and the hold that thereby I have upon him; here is strong faith. See Mat. 15. 24, 25, 26. The womans faith was admired by Christ upon this account, that she would play the dogg, and fall at his feet, when he rated her away. O woman (saith he) great is thy Faith. Per∣sons are apt to think that Assurance of Gods love, when a soule walks in the clear light of Gods countenance, and lives high thereup∣on, is a strong faith. But, I tell thee friend, there is more strength by far in that faith that depends upon God in darknesse and desertion, that trusts when a man can see no light. The truth is, the life of Assurance is (in a sort) a life of sense and feeling, and it is rather a life above faith, a life of enjoyment. Faith is the evidence of things not seen, saith the au∣thor
to the Hebrews, Heb. 11 1. Assurance (in proper speech) is the first fruits of hea∣ven, and it's life is a life of sense and fruition, not of faith. As the Apostle saith of hope, in this Chapter, Hope that is seen, is not hope, ver. 24. So say I of faith; faith that is seen, is not faith. Faith is a friend made especi∣ally for a time of distance between the soul and its comforts; and is appointed as a meanes to derive the benefit of them to the soul, du∣ring that state of distance.
2 Besides, 'tis no wonder if God be ta∣ken with the actings of faith in such a sea∣son, seeing strength of faith gives glory to God. Rom. 4. 20. And he cannot long withdraw from a soul that so much glorifies him upon so little encouragement. I may say to thee as Christ to Thomas, Hold this course and thou art a blessed man. Others see, and believe. But blessed are they that have not seen, and yet believe. Joh. 20. 20.
3. Besides, (lastly) this frame of spirit must needs keep down many of those murmu∣ring, despairing, and (in a sort) blasphemous misapprehensions concerning God and his pro∣mises, which length of soul-troubles is apt to plunge a man into. And certainly, the lesse iniquity there is breaking forth in our deser∣tions, the sooner they will be over. Now faith, in such a season, maintaines good thoughts of God, and defends him, and takes his part against the calumnies of Satan. And
God that sees and knows this, (therefore) how can he but take this kindly? If an hus∣band absent himselfe a while from a wife, and she be ready, upon every whisper of slanderous gossips, to suspect her husbands fidelity in his absence, and give out speeches tending that way, can it be expected that any husband should take pleasure in such a wife? Wil he not rather chuse to stay away stil, and be suspected for somthing (as we say) rather then live under constant suspicions for no cause? But when the heart of an husband may be secure of this, that his wife is confi∣dent of his faithfulnesse, and her heart qui∣etly rests in him, absent as well as present, let suspicion suggest what it will, surely, he can∣not but be exceeding tender of such a wife, and much taken with her company. God sees your jealousies of him in darknesse, and observes how apt you are to censure him in his absence. Doe not thinke this is the way to bring him back againe. He will make you entertain better thoughts of him, ere he returne.
Quest. But how shall I exercise faith in desertions? What shall I believe?
A. Believe (in general) most things that seem most contrary to thy present sense, and moral probabilities. For in soul-trou∣bles, the fancy is the principal part possest by distrustful imaginations, and Satan in that, fortifies himselfe against all the power of those truths that might be means of conso∣lation
to the soul. And therefore the way to get out of them, is to believe the quite contrary to those apprehensions which we are most apt to close with.
More particularly.
(1) Believe this condition is good for thee; yea, so good, that thou mightest be much the worse, if it were not for it. This is an hard matter to perswade souls in such a con∣dition to believe. But the Scripture affirms it Rom. 8. 28.
(2) Believe that God loves thee never the worse for this dealing with thee; that when he thrusts forth his foot to kick thee, he puts forth his hand to embrace thee; that when he calls thee dog, he owns thee for a ch••ld ne∣ver the lesse for that. This is an hard lesson too, but take it from Heb. 12. 6.
(3) Believe, that if God could tell what o∣ther course to take to do thee good, he would not afflict thee this way. For (surely) as he doth not afflict willingly, Lam. 3. 33. and there∣fore forbears the rod altogether, till he can∣not tell what to do more to do his people good, Jer. 9 7. So he never chuseth one affliction before another, but upon the same exigency and necessity. And therefore be∣lieve this is the most proper Physick for thy constitution of all other, because so wise and indulgent a Physician chuseth it for thee.
(4) Believe that he will not hide himself from th•…•… alwayes. I cannot tell how to com∣mend
to thee (absolutely) a belief that hee will return to thee in this life, as formerly. Thou maist perhaps ghesse whether he will or no, by the present strong prejudices that Satan casts into thee against it; a distemper∣ed spirit, as thine is, is seldom strongly pos∣sessed or haunted with a true fear; and there∣fore (as I said before) cujus contrarium ve∣rum est, is a good rule for thee most com∣monly to judg by. That which Satan and thy own mis-giving heart most strongly en∣deavour to fasten upon thee, (if the Word do not clearly back it) 'tis safest to believe the contrary thereunto.
Thou mayst ghesse at it (also) by thy ends why thou desirest the light of Gods counte∣nance here, which the more spiritual they are, and remote from self, the more confi∣dent thou maist be of re-enjoying it here. Are thy ends these, that thou maist glorifie God more on this side the grave; strengthen others by thy experiences, draw others to God by the discovery of the satisfactions that thou findest in his wayes? These were Davids ends, and David recovered out of such a condition as thou art in, by pres∣sing Gods return to him, upon these grounds, Psal. 51. 12, 13, 14. And Hezekiah, Isai. 38. 18, 19.
Thou maist ghesse at it, by the judgments that carnal men make of thy condition: By the use that they are apt to make of thy troubles, to reproach Religion, or the like.
Bp thy freedom from notorious scandalous sins since conversion.
By the stream of the prayers and desires of the people of God for thee; God doth not u∣sually gratifie his enemies, or deny his friends in such things as they put much weight on.
By the considerablenesse of thy condition to∣wards the furtherance of the peace or disquiet of other Saints of God, who look upon thee as a blazing Star, portending some great thing or other towards them and their con∣dition, and resolve to judg of themselves by thy case, &c.
But these things I look on as no sufficient grounds of a particular faith in this thing. Neither do I know any Scripture that will bear the weight of such a particular confi∣dence, except with these limitations.
That if God see and judge that thy com∣fortable condition will be more for Gods glory, thy own good, and the spiritual benefit of others, it will returne again; otherwise thou hast no ground to expect it, whatever grounds thou thy selfe hast to think so. And this I affirm, because it is a thing not absolutely necessary to thy salvation, or Gods glory, or the good of others: he can carry thee to heaven in the dark, and work holy ends of his own upon others, out of it also, though thou dy without comfort.
And yet I must add, that divers of Gods Saints have been confident of this; as David
Psal. 27. 13. and 42. 5, 11. and 43. 5. I shall yet praise him who is the health of my counte∣nance and my God. And the Church, Micah 7. 8, 9. When I fall I shall arise, he wil bring me forth to the light, and I shall behold his righteousnesse. Though (as to the grounds of that confidence) I confess I am igno∣rant.
And (let me adde once more that) there are Promises even in this thing, which (al∣though we must interpret with the foremen∣tioned limitations, yet) may be great encou∣ragements to us to ask in faith, and grounds upon which we may comfort our selves even in the present exigency with some intimati∣ons of an hope of release. Isai. 57. 16. is an excellent place, and hath relation to this life, because of the reason that is annexed, I wil not contend for ever, lest the spirit should fail be∣fore me, &c.
And lastly, (let me add) Few of Gods Saints surely, have dyed without sensible returnes of Gods love and favour to their soules, in some competent measure, enough to beare up their souls against desolating ten∣tations.
But (however) suppose thou have no cer∣tain ground to believe a returne of comfort here; yet believe that thou shalt see his face in glory hereafter, and that no troubles shall be able to separate from Gods love, though they may from the sense of his love, Rom. 8. 35, 38, 39. And eternity of enjoyment is a duration
large enough to make up the want of God here.
(5) Believe, that the likeliest time of re∣enjoyment of his countenance, is, when thou art most in danger of being swallowed up of despair. And truly; when the violence of temptation doth most importunately put the soul upon desperate thoughts, against all the strength of Meditation, prayer, resolutions to the contrary, then is deliverance at hand. Cum duplicantur lateres, venit Moses, say the Rab∣bins; Moses, the Deliverer, comes when the Israelites bricks are doubled. Mans extre∣mity fits God with the best opportunity, to ad∣vance his own glory in his deliverance. In the Mount of the Lord it shall be seen, Gen. 22. 14.
Object. True (may a soul say) a man that can yet lay claim to God, may believe all these things, and rely upon them: but how shall a soul act faith in such a condition, that questions his interest, as much as ever he did; such an one as is beaten off from daring to lay any claim to God at all?
Ans. This is a weighty Question, and therefore I must not let it go without an answer. And the Answer is briefly this, Suppose that thou art Godlesse (as yet) in all thy soul troubles; (take (for once) the divels suggestion, and thy own hearts deceitful col∣lusion for true) and what then? Are there no encouragements given to persons that want a present interest in God? How comes any (then) to get an interest in God? Is
it not by laying hold on him under some Scripture encouragement? The absolute promises (as we usually call them) of the first grace and acceptance in Christ, belong to any that can lay hold of them. Friend, begin again, and lay hold upon such Promises as thou didst at first fasten upon, and do not let them go. And never dispute whether thou hast an interest or no: But if thou think thou hast not, labour to get an Interest by laying hold on them. Tell Satan and thy deceitful heart, that God ne∣ver sayes, I will give a new heart to you, provided you be in Christ; or I will give you Christ, upon condition you be first in Christ. Were not this an absurd condition? Were it not a contradiction? Doth Christ say, Whoever comes to me, I will in no wise cast out; (that is) if he be in me before he comes?
Object. Yea, but thou wilt say, All these Promises are conditioned by Gods Decree of Election; and if I be not in Christ (by Election at least) none of them belong to me.
Answ. True; that is, thou shalt never have the
1. Real and actual benefit of them. None can have grace, but whom God hath given to Christ. As many (and as many only) as the Father hath given to Christ, shall come to him, Joh. 6. 37. But yet thou hast a Legal Right, such a right as will ground a plea in the
Court of Heaven, from the general Termes in which they are delivered; and thou canst not exclude thy self, nor can the Devil or thy own misgiving heart exclude thee justly, ex∣cept thou or he could see Gods book of Life and Death. Plead then the Plea God hath put into thy mouth, and in so doing God will shew thee thy interest in them from eternity, by giving thee assurance of thy present a∣ctual title to them, in his own time and way.
2. The decree of Election is the Divels usual common place, whence he draws his most effe∣ctual Arguments of trouble and disquiet to the Saints of God. And thou may'st (if by no other mark) discover the roaring Lyon by his paw, in this common beaten path, and haunt of his. And so much the more pal∣pably is he to be discovered, by the perem∣ptoriness of his suggestions in this kind: when ever you find your selves under a strong and preremptory perswasion of your non-election you may be assured, the Devill hath an hand in it. Because the Spirit of God never perem∣ptorily discovers to any man his reprobation. For if he should, he would defeat his own ordinances and motions upon the hearts of such men, and by consequence be the pro∣per Author of all such sinne, as is the proper issue of such a desperate conclusion.
7. Cease disputing over thy evidences, and turn disputing into praying. The longer thou disputest in this case the more thou wilt
entangle thy self. Hardly ever did a soul in desertion, recover his assurance, by dispu∣ting over his evidences. Satan is so subtile a Disputant, that he will perplex an Argu∣ment, when it is clearest. He is a juggler, that can cast a mist before the eyes of Saints ma∣ny times, even by clear day-light, much more can he do it by candle-light or star-light. But of this more hereafter.
8. Set upon a serious endeavour of advan∣cing in holynesse. If thou canst not enjoy the face of God, yet, in his absence, make much of his picture; follow the work of mor∣tifying corruptions, and growing in grace. It is true, it is an hard matter to make any considerable progresse in holinesse, as to the practice and exercise thereof, in a day of de∣sertion: but a man may grow in the princi∣ples and grounds from whence holinesse is de∣rived into the practice.
A man may fortify his resolutions, and lay new engagements upon his heart to the practise of holinesse, when God shall give him enlargement.
A man can do little work in the night, yet he may contrive and methodize his work, and consider, and resolve what to do, when the day appears. And God will the sooner come again, when he finds there is so much preparation made for him. When David had set his heart and house in readinesse, Psalm 101. he expects a visit from God. O when wilt thou come to me! ver. 2.
Gods promise herein may be our encourage∣ment. To him that ordereth his conversation a∣right, will I shew the salvation of God. Ps. 50. ult.
9. (And lastly) be industrious in com∣forting others. In discourses with others un∣der soul-troubles, labour always to defend Gods cause against Satans. See what thou canst ••ay to others, on Gods behalfe; how thou canst answer their objections, satisfie their doubts, encounter their tentations. As he that teache••h another, teacheth him∣selfe; so he that supporteth, comforteth a∣nother, may find himself supported with his supports, and comforted with his comforts ere he is aware.
Those doubts and objections, which are seemingly unanswerable, when a man deales with them in his own heart, wil appear many times very slight and inconsiderable, when ur∣ged by another. We are all apt to admire that in our selves which we slightly esteem in o∣thers, from self-love: and are no lesse apt to terrifie our selves with those fancies which we easily see to be ridiculous in others, through the confusion of our spirits, and the mist that Satan casts before our eyes. Now when a soul finds that pleading for God a∣gainst his own doubts in another, He is able to deal with them succesfully; hee will see cause to reflect upon himself; and say, Why should not I yeild to the evidence of that Truth, which I expect should satisfy another? Why should not I follow mine own counsell?
Why should I not conquer Satan in mine own, as well as anothers behalf? If I expect the cordi∣alls I administer to another, should cure mine own distemper in him, why should I not try their efficacie upon my self, in the same case? These directions being duly followed, will (in Gods time) recover thee that Assurance, which Satan, or thine own corruption, and Gods just displeasure have deprived thee of. And thus much for the second Thesis.
* 1.91 NOw come we to the third Thesis of this part of the Treatise, and that is, That When Gods holy Spirit hath once been a Spirit of Adoption to any soul, he never more becomes a Spirit of Bondage to that soul. For (saith the Apostle) ye have not [again] re∣ceived the Spirit of Bondage.
For the explaination of this point, know that this Doctrine holds true of all the works of the Spirit of Adoption mentioned in the first Thesisof this part. Any work of true grace or peace in the soul, for ever dischargeth the soul out of the prison of the Holy Spirit.
But I shall handle this principally in refer∣ence to the witnessing work of the Spirit, which hath hitherto been drawn through the whole web of this discourse. Only (in the begin∣ning) I must give this short hint for the sakes of those who else might occasion some trou∣ble to themselves hereby, as conceiving themselves excluded from the comfort of the Doctrine, because (though they have other works of the Spirit that accompany salvation, yet) they have not had experience of this assuring act. For their sakes therefore, let it suffice once for all to tell them, that if the Spirit of God have wrought in them any work that accompanies salvation, all that which shall hereafter be said concerning the priviledge of Assured souls, is no less proper to them. * 1.92 For if there be but the least spark of grace in the soul, the Spirit that works it, will not undoubtedly go so ready a way to quench it, as this (in all likelyhood) would be. * 1.93 Besides, if the Spirit should do so, it would testifie contrary to the Scripture, which says that there is no condemnation to them that are in Christ Jesus, &c. Rom. 8. 1. Besides it were a flat counteracting of himself. * 1.94 For he would divide peace from grace, when that is the fruit of this.
To understand the point in the sense pro∣pounded, farther take notice (by way of ex∣plication.)
1. That this Doctrine denies not, but the best Saints of God after assurance, may be un∣der
troubles of conscience again. I told you upon the last Doctrine that a Saint may lose the actual Assurance of Gods love; and there is nothing more frequent in Scripture then the sad complaints of precious people of God, under such darknesse. The Lord to take off all ground of expecting such an exemption from his people, was pleased to hide his face from his own natural sonne, and to withdraw from him the sensible comfort of his divine nature, upon the crosse, and (before that) left him to grievous temptati∣ons from Satan himselfe. True there is diffe∣rence in our Saviours case & thine; for Christ under his desertion, was under part of that sa∣tisfactory punishment which Gods justice in∣flicted upon him for sinne. Thy after trou∣bles are not of that nature. But herein the parallel holds; that height of enjoyment of God, and height of communion with God are no sufficient security to a soul of never losing the sense and comfort of them. A prisoner many times may be detained, even by the keeper, after the Judge acquits him, till hee pay his fees. And it may be the holiest man may be unthankfull, and so be clapt up again in the house of Bondage.
2. That the dearest Saints of God, after Assurance, may fall not only into trouble of spirit again; but into bondage of spirit also. They may fall so low out of the assurance of Gods love, that they may conclude
him an Enemy, and feele all the Terrours of GOD, in the same kind as they did under the Spirit of Bondage at the first. They may come to question all again, and their Consciences may be as full of horror and blacknesse, and as full of the hell of anguish and confusion, as ever before. I am perswa∣ded David after his great falls was under as great fears of Hell, as ever he was in his first conversion. The answer of Nathan to him, implyes so much, The Lord hath put a∣way thy sinne, thou shalt not dye. If David had not been afraid of death eternal. (which is the proper wages of unpardoned sinne) * 1.95 why doth Nathan adde that promise from God to encourage him! Beside, when he speaks of the horrible pit out of which God pull'd him, where he stuckfast in mire and * 1.96 clay, and could not lift a foot to relieve him∣self, certainly we can rationally understand no other then the dungeon of Terror, of which we are speaking. A man whom the Judge and Jury acquits at the Assise, may bee arrested at anothers suit, and layd up again. And so may a child of God after a discharge from the suit of conscience in his first conversion, bee arrested again, and as much fear the Law as ever.
3. Nay (possibly) his after-terrors may be greater and longer then the former. Hee may have a far more hideous dungeon and hea∣vier
chains then ever he was in before, and lie longer by it.
For it may be,
(1.) God intended (providentially) such a condition to him before, but saw his weak∣nesse at the first conversion for the under-go∣ing of so heavy a burthen, and therefore (in pity) forbare that rigor then, til by the warme influence of some glances of love from his countenance, he had fitted him with a proportion of strength to glorifie him in greater trials. In measure (saith he) when it shoot∣eth forth, will he debate with it. He stayeth his rough wind in the day of his east wind. Isa. 27. 8. He spares a tender bud when it first buds forth, that he may exercise it with more hardship afterwards when it is able to bear more. He wil not put new wine into old bot∣tels, * 1.97 i. e. proportion our work and strength.
(2.) Such soules, come out of light into darknesse, and so their last enjoyments make their present troubles more intolerable. Bit∣ternesse upon our peace is mar, mar, Bitter bitterness. Isa. 38. 17. Had they continued in a dungeon of horrour stil after conscience had first committed them, their continued expe∣rience of that condition by long acquaintance might have made it lighter. But to be taken out of prison, and cherished with some flash∣es of liberty, and then shut up againe, is an addition to their present Torment, from (the most grievous torture, of all others, in
such a case) the fresh remembrance of the com∣forts last parted withall. Eclipses of the Sun, because they come but seldome, appeare more terrible.
(3.) Conscience (in such a case) is apt to take all former experiences for meere dreames and delusions, and is more difficult∣ly brought to accept of any comfort now then formerly, for feare of being so deluded againe; and so bolts the door of the prison faster upon the soul, then formerly. Apri∣soner that hath once had his prison-door set open to him, and been permitted quietly to depart, if after he hath enjoyed a shadow of liberty, an Hue and cry fetch him back again, will scarce adventure to goe forth againe when the doores are set open to him a second time: for saith he, I had better stay whiles I am here, then goe forth, and be fetched back againe; So saith a poore soule in such a case. Surely it is better for me not to receive any comfort, then to take it and lose it againe, as I have done once already. I was deluded then with a fallacious liberty and peace, and I may be so againe.
(4) Sins which trouble the conscience in such a second bondage, are aggravated by the evidences of Gods love formerly enjoyed, and so terrifie the soul more under their guilt. Then, every sin loo•…•… like a blasphemy against the Holy Ghost, an unpardonable sinne. A man can tell what to plead before, but now his mouth is stopped. Ezr. 9. 10. Psal. 51. 15. & 40. 12
(5) Then, supports from God are less sen∣sible. Because God permitts this darkness in designe, for some special ends of his owne. Now the person a man puts on upon designe, commonly he useth to over-act, even beyond what he would, if he were reall. So, al∣though when God was really an enemy (as before conversion) he carryed himselfe (by secret supports, and encouragements of the soul) as one that was not utterly irreconcilea∣ble: yet when he meerely intends to appeare so, he carries himselfe so strangely, that the soul really believes he is in earnest, and in∣tends its ruine irrecoverably. Lam. 3. 5. 7, 8, 9. The church aggravates her sad condition from extraordinary appearances of Gods dealing with her. God in such a case leaves the soul alone like a sparrow on the house. Psal. 102. 7. And woe to him that is alone, Eccles. 4. 40.
4 And thus fourthly. The grounds of the horrid troubles that Gods Saints fall into af∣ter assurance, may be, and are, occasional∣ly from the Spirit of God: though immedi∣ately, and by way of an efficient cause they are not from that spirit. Thus the Spirit led Christ into the wildernesse Mat. 4. 1.
(1) By an active suggesting to the soul such considerations as may start a soul-trouble. As when it makes a fresh dis••overy of New com∣mitted sinnes, and stirs up the soule to renew repentance for them. Such motions may be the occasion of farther enquiries into a mans
own heart, and so of questions concerning his estate. And thus by degrees, they may grow into as palpable Legal Terrours as any ever the soul groaned under.
2 By withdrawing that assistance from the soul which should maintain the soul in peace, and joy of the Holy Ghost. When the Sun hides be∣hind a cloud, or is under an Eclipse, it must needs be dark. If the Father let goe the little childs hand, in a dark and dange∣rous place, he will surely fall. And thus is the Spirit the negative cause (if I may so ex∣press my self) of the saddest bondage that comes on the people of God after Assu∣rance.
5 But (Lastly) the Spirit (to be sure) doth never cause and work a feare of bon∣dage in the soul, after Assurance; as it did before, and that may be seen in these diffe∣rences.
1. Before, there was a time when he con∣vinced the sinner of a state of sin, and enmi∣ty to God. After, it never doth tel a man so any more.
2. Before, there was a time when he convinced the soul of a state of wrath and condemnation arising from that enmity; but having once effectually converted, and assu∣red the soul of reconciliation, he never presents hell and wrath any more to the soul as its portion.
3. Besides, He sometimes presented every act of sinne as unpardoned. Now he never
doth so any more, (in that sense wherein he did so formerly:) That is, (that I may not be mistaken) He never presents Gods vindictive or avenging Justice unto the soul as unsatisfied for such a sin; though he may present Gods fatherly Justice as displeased at it.
4. Before, hee sometime presented every suffering of this life to the soul as a part of the curse of the Law, and the earnest-penny of Hell; Now he never leads the soul to the view of sufferings under that notion; but only as fatherly corrections and chastisements, by which God endeavours to quicken the soul into a speedy return unto him by re∣newed repentance and humiliation.
THe truth of this point is abundantly cleer * 1.98 from the Scripture, and Reason.
For Scripture. Take notice of the names by which the Spirit is set out to us in the Word.
(1) He is called the Comforter, John 14. 16. And this in his peculiar Office to the Saints. Now he would fail in the discharge
of it, if ever he should bring Gods adopted children into bondage againe. Therefore when our Saviour promiseth the Comforter, he also engageth that he shall abide with the Saints, John 14 16. 'Tis true, their comforts are many times fleeting comforts; But the Spirit of God is not to be blamed for that. Or∣dinarily 'tis their own fault, and oftentimes Satans temptations eclipse the comforts and refreshments of the Spirit to the soule: Though their comforts be fleeting, the Com∣forter is not. To debase himself from being the Comforter, to the Divels imployment, the Accuser of the Brethren, is dishonoura∣ble to the Holy Spirit.
2 Besides, he is called our Seal: and how long doth he continue so? unto the day of redemption, Eph. 4. 30. Hee will not to day scale an evidence of heaven to the soul, and tomorrow seal its Mittimus to hell.
3 Moreover, he is called our Earnest: and can we think that God will give us an ear∣nest of heaven one day, and revoke it again the next; or ever deny the bargain which that Earnest secures unto us? An honest man will not do so; far be it from God to do what common honesty will keep man from. Rom. 11. 29.
4 He is the Spirit of Adoption, testifying to us that we are the children of God, ver. 16. of the chapter in hand. And can it be ima∣gined, that he will ever tell a child of God, that he is become a child of the Divel?
There is no lesse Reason: For,
Reas. 1. (I have shewed before, that) The Spirit and the Word never crosse each others Testimony. Now the Word never pronoun∣ceth bondage to any one that hath recei∣ved the Witnesse of the Spirit; nay, not to any one that hath the least grace of the Spi∣rit. The Word every where speaks com∣fort to such: Isa. 40. 1, 2. Rom. 8. 1, 34.
Reas. 2. That which is the badge of a false Prophet, and which God dislikes in such. cannot, without blasphemy, be attributed to the holy Spirit of God: But to make the heart of the righteous sad, is a badge and sin of false Prophets, Ezek 13. 22.
Reas. 3. That ought not to be supposed to be wrought by Gods Spirit, which (as of∣ten as it is on our spirits) is our sin and infir∣mity: but to doubt of the saving love of God, after enjoyment of the manifestation and feeling of it, is our sin and infirmity, Psal. 77. 20. And therefore the Spirit can∣not be the Author thereof: because the Ho∣ly Spirit cannot be the Author of sin.
Reas. 4. That which hinders the most proper and peculiar work of the Spirit of A∣doption, cannot be the work of the Spirit (except we suppose the Spirit so indiscreet, as to counteract himself.) But if the Holy Spirit ever become a Spirit of bondage to the soule after tastes of Gods love com∣municated thereunto, the Spirit would be guilty of counter-acting its most proper and
peculiar work; which (as the next Do∣ctrine from the last words of the Text shews you) is to embolden and enliven the heart in Prayer. For how can he call God Father with confidence, to whom the Spirit witnesseth that God is an enemy?
Reas. 5. The Spirits Testimony (if it could ever become a Spirit of Bondage againe to an assured soul) would not be a sure and in∣fallible Testimony, contrary to the truth of the preceding Doctrine. When a man is found in two contrary tales, we know not which of them we may believe. A man could never, (this supposed) have solid comfort from the Testimony of the Spi∣rit, seeing he knowes not how soon hee may recant it, and testifie the quite con∣trary.
Quest. WHat then is the cause of those Legal terrours which after Conversion and Assurance many times surprize the hearts of Gods peo∣ple?
Answ. The main and principal cause is Sa∣tan, who combining with our own suspitious, and distrustful, or melancholy spirits, or by divine permission, or (lastly) by taking the work of Gods Spirit out of his hand, brings us into this darknesse, Psal. 143. 3. The enemy hath persecuted my soul, he hath made me to dwell in darknesse like those that have been long dead. I have long ago buried all my comforts, and they are almost quite out of remembrance. And the great cause of all this is the enemy of my soul; called [the ene∣my] by a special Emphasis, because the most deadly malicious enemy the Saints have. He sowes all manner of Tares of corruptions, tentations, doubts in Gods field, the hearts of Saints. Now this he doth (as but now I hinted)
(1) Partly, by combining with our owne suspicious hearts, and increasing jealousies when there is no cause of sadnesse, as many times he doth. The heart that knowes its own wickednesse and deceitfulnesse, many times rejects sound and solid joy in the Holy Ghost as a delusion, meerly upon suspicion and warinesse, occasioned by its former experien∣ced liablenesse to self-deception. Now here Satan strikes in, and increaseth the jealousie that the heart hath of it self. As a malicious tale-bearer, that finds suspicions ready to break out ever and anon between friends, is at hand perpetually to blow the coals, and hinting to them both severally, such and such
presumptions of each other, till at last he have weakned all mutual confidence, and made an irreparable breach between them. Fie, fie, (saith the old Serpent) wilt thou be∣lieve these comforts and joyes are real, and from the Holy Ghost? Dost thou know thy owne heart no better? Dost thou not remem∣ber how it spake peace to thee heretofore, and all the Ministers in the Countrey could not per∣swade thee that thy condition was not safe then? and since, dost thou not remember how when thou wentest to examine and search thy self, it hid sins by pretences, and excuses, and Apologies? And why should it not deceive thee now, as well as then? Now here, many times the soul gives up, and yeilds to Satans suggesti∣ons, and damns all its comforts for meer fan∣tasies and dreams, and all its Assurance for an imposture. Nay, it may be, if the soul plead the marks and tokens of the Spirits concur∣rence in that Testimony, then Satan begins to take the matter upon himselfe. Alas, (saith he) and dost thou not know that Satan can turne himself into an Angel of Light, and by * 1.99 consequence easily cheat a credulous heart into a belief that his delusions are the testimonies of the Spirit of God? &c.—Sic not us Ulysses? Art thou so unacquainted with that subtil ene∣my, that thou canst take every fair pretence of his for Gospel, and adventure thy soul up∣on it?
(2) Partly, by combining with a meer me∣lancholy distemper. Melancholy is musing
and thoughtful. 'Tis a temper of body which is the Divels Anvil, whereon he hammereth all manner of temptations, all manner of dead∣ly weapons to wound the soul. He hath a mighty power upon the fantasie, and can suggest things to it, as he pleaseth. The phantasie or imagination, is the Looking-glass of the soul, in which all things by reflection, are first discovered to it. Now 'tis easie for Satan to represent in this glass what bug∣bear shapes he pleaseth to affright the soul withal, & by a kind of fixed entertainment of the thoughts with such objects of terror and affrightment, to make such strong impressi∣ons upon the whole soul, abused by meer phantasies, as no reasonings or perswasions whatsoever can remove. That strange affe∣ction of the phantasie, which (some say) per∣swaded Nebuchadnezzar that he was a real beast, * 1.100 (and the frequent parallels to this in * 1.101 humane Writings, render such an Interpreta∣tion not incredible) many times is the infir∣mity of good souls, that dwell (as was said of Galba's wit) in the bodies of the most * 1.102 dreggy part of living earth, of a melancholy constitution. So that 'tis no wonder, if Sa∣tan, acting the phantasie many times, the soul really be perswaded into horrid appre∣hensions of its owne condition. And to strengthen the belief of the soul in such de∣lusions, he can present strange spectra, images and representations of terrour to the very outward senses, by which such inward ap∣prehensions
are oftentimes fortified and in∣creased. He doth (like a cunning Fisher) mud the water, that his nets may be lesse discerned. And thence (in such cases) per∣sons under such a condition, are
1 Many times to believe others more then themselves, as suspecting such delusions of their own fancies.
2 To labour after means of removing bodily distempers, that the soul may be more it self, being lesse clogged with a distempered body; the body in such a case is the souls prison
3 To admit of lawful avocations from the continued meditation of such subjects, as by their fixing on the fantasie are hard to be re∣moved. The very humor of melancholy is a dull, heavy humour, that must be stirred as much by exercise as Physick. And so must the fantasies that it begets be cured by a∣vocations.
(3) Partly, by the permission and allow∣ance of God, (God giving the soul over in some cases into his hands (as he did Job once) to do with him what he will, only sparing his * 1.103 life) for some notorious affronts offered to his Spirit, and abuses of his favour to some bold intrenchments upon his Majesty and Authority, or some other like cause. And in such a case (God withdrawing) it is no hard matter for Satan to improve such a sen∣sible defect and decay of influence, to infer a souls utter rejection by God. The truth is,
we live much by sense as well as fantasie, not only in humane affairs but even in Divine. And when faith is at low water (as ordinarily it is upon Gods with-drawings) then is sense most predominant. Now the Divel can make strange conclusions appear undeniable in such cases, if you will allow him to argue from what you feel. Dost not perceive (will he say to the soul) that God casts out all thy prayers, re∣gards not the voice of thy groanings, how he will not be perswaded to give thee one smile, though thou wooe him never so much? And wilt thou (contrary to all sense and experience) still be∣lieve that he loves thee? Did he ever crush any soul under his feet, that he did not kick into hel at last? And no wonder if Satan when hee hath the command of all the Ports and Ad∣venues of the soul, wil let it receive no intelli∣gence but what he pleaseth, and use it to such daily objects as augment its Terrors, if he raise such mists as hinder it from discerning any thing distinctly.
(4) Partly, by taking the work out of the Spirits hand, as sometimes he doth (the Lord permitting it also for secret Reasons of his own.)
And hereof I shal shew you some instances by which you may judg of his dealing in o∣ther the like cases.
1 Many times the Spirit stirrs up the soul to examine its growth in, and improvement of grace (possibly upon occasion of some late notable delays) and to endeavour a recovery
of lost strength, a quickning of what is ready to dye. This motion being from the Spirit thus far; now Satan takes it up, and from felt barrennesse and deadnesse, stirs up the soul farther to enquire afresh whether ever that were true grace that is now so barren; whether such a tree had ever any life, that manifests so little growth?
2 Many times the Spirit sets home the consideration of some affliction, and puts the soul upon enquiry why the Lord thus contends with it. Now comes in Satan and alters the Question, and puts the soul upon the enquiry, Whether such afflictions may stand with Gods love or no?
3 Many times the Spirit stirs up to repen∣tance, and recovery from grievous falls. Sa∣tan takes up this work, and puts the soul upon questioning, whether ever it had any grace, seeing there is yet in the heart a lia∣bleness to such great corruptions? This I touched before.
Thus you see whence the terrors that sur∣prize Saints after conversion and Assu∣rance do arise; and so the Thesis cleared from mistakes. Proceed we now to the Ap∣plication of it.
I. THerefore (for Application)▪
(1) Hence the Saints of God may see how little Reason or Warrant they have to justifie themselves in admission of s••ul∣fetters after conversion, but especially after As∣surance.
1 Will a man think it were a discreet act in himself, to be afraid of every leaf that stirs, and startle at every reed that shakes? A wise man when he is in quiet possession of what he enjoyes, will see good Authority ere he will be dispossessed upon any pretence whatsoever. The Divel never brings a true Authority for the disturbance of any Saints peace. I am bound to take notice of no Au∣thority in matter of inward trouble and peace but that of Gods Spirit. My Conscience is his Throne; and I cannot answer it unto God if I permit Satan to usurp it. I ought to be able to discover that counterfeit, and oppose him, though he come as an Angel of light; how much more when he comes like a Prince of darknesse?
2 What account can I give to the Spirit of
God, the Comforter, for resigning, so slight∣ly, the Garrisons of strength, the grounds of gracious Assurance which he hath put into my hands? Saints must make as much con∣science of parting with their comforts with∣out sufficient cause, as of embezelling any thing else, with which God intrusts them. Friends, we are accountable for our Com∣forts, and therefore it will concern us not to be easily cheated of them. They are preci∣ous things. The joy of the Lord is our strength. * 1.104 If we betray our strength by losing our com∣forts, how shall we answer the robbing God of so much service as he may lose from us thereby?
3 How shall we answer the mischief that may accrew to others, who used in troubles and distempers of mind to have recourse to our counsels and experiences? See Job 4. 2, 3, 4, 5, 6. If I must not prodigally throw away my estate, nay, if I must labour with my hands that I may have to give the bodily food to him that needeth. Certainly, I must (even in meer charity to others) endeavour to main∣tain that spiritual joy which is their refresh∣ment.
THis also gives a standing Rule to us con∣cerning the entertainment of soul-ter∣rours after Conversion and Assurance. If they have no warrant from the Spirit of God, then why wilt thou entertain so much as a confe∣rence with them? I think, uncomfortable thoughts ought to be cast out without dispute, as blasphemous and atheistical suggestions in some cases.
Q. But how far, and in what cases may it be be lawful to reject such thoughts as tend to the questioning of Assurance for∣merly received, without dispute? For it seems, the case of blasphemous and atheistical suggestions, and these we are now speaking of, differs very much. Those being at first blush (by any soul competently enlightned) to be discerned to be contrary to the expresse word of God, and so matters out of all dis∣pute: these (it may be) pretending ground from the Word; and being in their own na∣ture such as I am allowed to dispute.
A. It is true, there is some difference be∣tween the matter of the suggestions them∣selves: but yet as to mee and my case, they may be (in effect) the same. For I may
by a preceding Assurance from the Spirit of God, be as much ascertained that I am a child of God, as I am, that there is a God, or con∣cerning any other fundamentall point of Faith: So that I may be very well allowed the same way of proceeding in the one case, which I am prescribed in the other.
And I conceive I may doe so in these cases.
1. When the present Doubts or Dis∣putes concerning my condition, are not handed to me in the way and method of divine motions. Gods usuall way of putting the soul upon enquiry concerning its own con∣dition (to such as enjoy Ordinances) being under the administration of them. If there∣fore without any such ground, whether from the private working of my own thoughts, or from such injections, as I can give no ac∣count of, I begin, after assurance, to fall a questioning mine own condition; I may wel fear the hand of Satan is in this, and I may silence them for the present, as coming to trouble my peace without a warrant. As if an Arrest should be laid upon me, out of the ordinary way of Law, I may defend my self by force, or escape by sleight, and the Law will judg me in so doing to have done no more then what I might lawfully do.
2 When the present Dispute concerning my state and condition is imposed upon me under such circumstances as render it unlikely to be managed candidly, cleerly, and imparti∣ally;
so that there is no likelyhood but it should rather end in confusion, and further disturbance, then peace and solid satisfa∣ction.
If I should be provoked to dispute with an adversary concerning such or such a point, at a time when I am not furnished with such helps as a disputant in that case may law∣fully require, at such a time when my mind, by reason of some great oppression, or other businesse is not at liberty to recollect its strength, or before such Judges as are al∣ready prepossessed by him, and strongly enga∣ged on his side, &c. I may very justifiably decline it, and answer his challenges with si∣lence, and provocations with slighting, seeing so disingenuous a carriage on his part de∣serves no other: So, when I am sollicited to put my evidences for salvation in dispute, at such a time when I want my wonted influences from the Spirit of God, when (as the Church * 1.105 complains in another case) I see not my to∣kens, when my spirits are overwhelmed, and swallowed up with the oppression of soul-troubles; when lastly, I perceive, I must plead my cause before sense and reason, who are already prepossessed, and fee'd on the adversaries side, I may very justly refuse to enter the lists upon such terms, and reflect the disgrace of so dishonourable a challenge upon my adversary, before God and consci∣ence.
3. When I find such doubts concerning
my condition injected, or suggested upon Designe, to hinder and disturbe mee in some present service▪ wherein I have speci∣al use of Assurance. To put them off, at least, till a more convenient time (in such a case) is a special part of spiritual wisdome. It is found by the usual experience of Gods Saints, that when they have most to do for their Assurance, they shall have it most to seek. Suppose when they go to pray, espe∣cially upon any extraordinary occasion, when they addresse themselves to the Sacra∣ment of the Lords Supper, when they are un∣der some heavy affliction, it may be when they are in some sort called forth to suffer for God. Now it is plain, that when our doubts and troubles of spirit (in our obser∣vation) usually returne upon us at such sea∣sons; they are then injected upon a special designe to hinder us in the present services. Wherefore, seeing by admitting so much as a dispute upon them, at such a time, I yield the Divell his known designe, I may very safe∣ly reject them; except I think it a course more eligible, to gratifie the enemy of Gods glory, and mine own good, with the neg∣lect, or heartlesse performance of a duty, then to break through a bug bear impediment pur∣posely laid in my way, and set about it with that furniture which God hath graciously vouchsafed to enable me thereunto.
And so much shall suffice for the Answer of this case concerning the way of turning a
troublesome incruder out of doors.
But it may be farther objected.
Object. But they pretend still they come from the Spirit, & (seeing you tell me the be∣ginnings of them, & occasional grounds of them may be from the Spirit of God, and I find withal that they have grown out of such works of the spirit as you have but now de∣scribed) how shall I know how farre the Spi∣rit of God leads me, and where Satans work begins, that I may submit to the one, and resist the other?
Ans. In general (seeing I have before gi∣ven you some non-ultra's beyond which the Spirit cannot go, and therefore must referre you to those for particulars) (I say, in gene∣ral.)
That whiles nothing is pressed upon you, but what may stand with the supposal of a re∣newed estate; what ever motions yeild you your title to God and grace, and (neither in their nature or in their grounds) tend to weaken your evidences, must be obeyed as the motions of Gods Spirit, though never so harsh or unpleasing, as farre as they have a∣ny command or allowed example in the word. You must not take it for a motion of Satan, that bids you repent of, confesse, mourn for renewed sinnes, that bids you ex∣amine your heart and ways, and turn to the Lord under afflictions, &c. But if such mo∣tions be improved to the questioning of the whole work of God upon the soul, this is
suspicious, and so farre you must not go a∣long with it.
Object. YEa, but the grounds (me-thinks) upon which these thoughts are pressed and urged upon my soul, are such as seem to come from the Spirit of God; and therefore, (although the Spirit of God never become a Spirit of Bondage again, where he hath been a Spirit of Adoption, yet) hee may, by such grounds as these, convince me of my former mistakes in apprehending him to have been a spirit of Adoption when he was not. And tis good to lay a sure foundati∣on.
Answ. Tis good to lay a sure foundation, but if (upon every slight suggestion, that it is amisse) I must be bound to remove it, and new-lay it, I shall neither ever lay a foundation to the purpose, nor build upon
it as I ought to do. Suppose thy foundati∣on rather to be good, and strive to build holinesse upon it, and thou wilt thereby be satisfied in the truth of the foundation.
But what are those grounds upon which thou conceivest Gods Spirit tells thee thou hast been formerly mistaken in thy condi∣tion.
Object. 1. I am told, that a child of God, (especially after sound assurance had of his sal∣vation) cannot commit such sinnes as I have done since the time of my supposed Assu∣rance.
A. I answer.
1. No child of God is either by converting or assuring grace, secured from the acts of any sinne, while he lives here below, but from the love, custome and trade of sinne.
That in many things we sinne all, (the A∣postle James tells us, and puts himself in the number, though certainly he was a Saint of the highest attainments in point of assurance and comfort, James 3. 2.) I need not tell you of the dangerous fall of Peter afer conversi∣on, nor of the fowl falls of Noah, Lot, and David; It is strange that meere pretenders to Religion, should be able to urge their ex∣amples to harden themselves, and you cannot make any use of them to support your selves.
2. It may make for Gods greater glory and your greater good, that you have fallen so fowly, if (in stead of drawing discouraging
conclusions from thence) you make your re∣pentance as visible and eminent as your falls; if you learne hereby▪ and shew hereafter a professed distrust of your own heart, care∣fully watch against temptations and occasions of the like sins, and renew your addresses to God for fresh assistance of strength to forti∣fie your renewed resolutions against them. A Saint gets ground by stumbling, whiles he hastens to recover his pace the more for it.
3 You can never bring either of those bles∣sed fruits (Gods glory or your own good) out of your pres••nt condition, in the way where∣in you now are. For God is not glorified in your unbelief (supposing you the greatest sinners in the world) but rather in this that you dare adventure an hideous guilt upon his mer∣cy; that notwithstanding so deep an Engage∣ment in the way of sin and Satan, you are so perswaded of the beauty of his wayes, as to come off to his col••urs with an heart willing to take up his yoak, &c. And as for the good which your self may possibly reap by aggra∣vating sins to the losse of your peace, I can∣not possibly conceive. If you think it will humble you more, work repentance in you more kindly, &c. you deceive your selves. Those gracious streams never run so full▪ and never over flow their banks so abundantly, as when they spring from a fountain of fullest Assurance; Zech. 12 10.
4 But what are these sinnes? Dost thou
not aggravate them beyond measure? Be∣fore grace the soul useth to diminish and exte∣nuate sins, and so deceive it self that way; After grace, it is as apt to aggravate them beyond measure. Such a soul thinks he can scarce sin under a Blasphemy against the Ho∣ly Ghost, and thence affrights it self not only into darkness, but despair. I have spoken e∣nough before to satisfie in this particular, to which I refer you; only take notice of it as an usual weaknesse in the Saints, that out of a desire to do God right, they make little con∣science of doing themselves wrong.
Object. But (Sir) is it possible for a child of God to fall often into the same sin after con∣version, or comfort soundly wrought?
Answ. Oh friend, how shall I answer thee this Question, and not put a plea into the mouth of hardned sinners? How shall I fortifie against their usurpations and en∣croachments, and yet give thee thy due com∣fort and encouragement? Well, the Lord see to it. I cannot avoid such Doctrines when they come clearly in my way. Sin∣ners, if they harden you, I cannot help it. Only I warn you before hand, Gospel Cor∣dials to a fowl heart are the deadliest poison. (But (for Zions sake) I cannot hold my peace,) He may. But
(1) First, He cannot with so full and free a consent, as before conversion. For be∣fore, all the stream of nature carryed him that way. Good actions went (before) against
the hair with him, and though he many times performed them, yet it was like swimming a∣gainst the stream. Now the principle is alte∣red, and that which then was the condition of good actions, now is the condition of sinful ones; they go as much against the grain of a renewed spirit as evil ones did before, Yet you must know withal, that there is not the like violent opposition alwayes against sin in a gracious heart, as against good in a natural heart; because the stream of corruption in a natural heart, is broken by no opposition, but is whole and entire, Nature is wholly corrup∣ted. But (on the other side) the stream of grace in a gracious heart, is much abated by damms of natural corruption. We are gra∣cious but in part; yet this know, a natural heart commits and recommits sin with greedi∣nesse, as a Glutton eats at a Feast, cuts, and cuts again, and is not satisfied. A godly man may commit and recommit sin, but with imper∣fect consent at the time; and regret and dis∣plicency afterwards. As a sick man tastes of a forbidden dish, and so cannot take a full comfort in the sins he acts, as he gives not a full consent to them.
Ob. But so (will you say) a natural man may (from conviction of conscience) eat sins deli∣cates with regret and fear, and that may hin∣der him from taking a full content in them; may he not?
Answ. Yes; but herein is a second and far∣ther difference.
(2) The regret and displicency that is in a natural heart, is a burthen to him, and he would fain perswade his conscience to bee quiet, and let him feed heartily upon his sin∣ful sweet-meats. A godly mans sin displea∣seth him, as far as he knowes it to be so; and his tendernesse and fear is so far from wearying him, that he loves it, and wishes more of it, and cherisheth that which hee hath al∣ready.
(3) As a wicked man (sutably to what hath been said) is displeased more at the terrors of his conscience for sin, so is he angry at the sins for the terrors sake, when he is displeased at sin at all. But a godly mans displeasure against sin, which imbittered such sinful acts to him, is against the sin principally; which appears in that he is many times displeased at it (and never more displeased at it then) when he is most assured of freedom from those ter∣rours.
Object. Yea, but the Law may be the prin∣ciple in such a stirring of spirit by which a ful consent to sin is hindered. And so it may in a wicked man.
Answ. The Law is either Regula or Judex, either a Rule or Judge The ruling power of the Law discovers sin, the judging power of the Law condemns sin. The wicked man mostly looks on it in the latter act, the godly man in the former. If the wicked man ever consider the rule of the Law, it is to wish it away: the godly man to approve it, Rom. 7. 16
Object. BUt I am under sad afflictions, and I am haunted with fearful and horrid temptations, such afflictions as (I am told) no child of God can be under; and such temptations as never assaulted any Saint.
Answ. 1. What afflictions are those that any child of God may not fall under?
1 Is not the rod part of the childs portion, whiles under nonage, whiles in the School? Heb. 12. 6, 7, 8. And who art thou, that wilt argue thy self a bastard, from that which is not only the lot, but the happinesse of sons? Psal. 94. 12.
2 Doth God make any bargain with his sons, wherein he makes a difference of rods? Is there any place in the Word of God, that saith, I will use this or that rod only to my sons?
3 Canst thou name any affliction which God did not lay upon his own natural Son? And who art thou who desirest gentler usage from the hands of God then Christ himself?
Obj. Wilt thou say, Christ stood as an enemy under the sins and curses of Gods Elect, and his wounds therefore were the wounds of a cruel one, and his chastisements the chastise∣ments of our peace? But all Gods children are * 1.106 priviledged from all such sufferings as Christ underwent, because he underwent them: so that it is no Argument that any ones afflictions are not beyond the line of fatherly chastisements, that Christ underwent the same? It will rather follow that they may be the strokes of an enemy, because Gods strokes upon Christ, standing in our stead, were such.
Answ. Christs sufferings (it is true) as to the causes, were different from those of all Saints. But as to the substance of them, they are common to all others of Gods children: Thence we are said to fill up the sufferings of Christ, Col. 1. 24. To be conformable to his death, Phil. 3. 10. To drink of the cup of which he drank, and to be baptized with the Bap∣tism wherewith he was baptized. Mat. 20. 22, 23. Besides, some of the causes of Christs sufferings are the same with those of his mem∣bers, although in all there be not a parity. For our Saviour Christ was under the Disci∣pline of the rod, and a learner by it. God o∣pened his ear with a rod, as he doth the Saints, Isai. 50. 5. He was made perfect by sufferings. Christs graces had an additional perfection of degrees, Luke 2. 52. and in them he grew (as other Saints) under the Ordinances, and
among other Ordinances under the rod, Heb. 2. 10. 17, 18. He learned obedience by the things which he suffered.
2 As for Temptations; consider
1. The Policy of Satan, who first disturbs thy peace, by unlawful and vexatious cla∣mours, and then perswades thee thou hast no right to it, because he hath unjustly ren∣dered it litigious; which is, as if a vexati∣ous Lawyer should call my Free-hold in question unjustly, and then endeavour to perswade me to quit my Title to him, be∣cause he hath made it disputable.
2 Is it reasonable for me to conclude that God is not my friend, because the Divel is my enemy? Or rather, is not the Argument more true on the contrary side, because [God is my friend, therefore Satan will be my ene∣my? What is Temptation, but a malicious persecution of the soul by Satan, tending ei∣ther to foil or defile the soul, and in both to work its discomfort? And shall Satans ma∣lice be a ground sufficient for me to dispute Gods love upon? If Satan could by tempta∣tions render such a dispute rational, what child of God should ever sit quiet in the possession of Gods favour or countenance, whom he hath either malice or power e∣nough to tempt?
3 Is not Christs example in this case of sufficient weight to carry this conclusion in it, that no child of God is free from the worst of temptations in this life? seeing our Savior
himself had the most monstrous black ••ugge∣stions that hell could yeild, presented to him, such as Idolatry, the worst of Idolatryes, worshipping the Divel himself, Infidelity and distrust of Gods providence, and the use of un∣lawful means for necessary supplies: and last∣ly, self-murder, though not in the fore-head, yet in the bosom and inside of that temptati∣on, Cast thy self down▪ &c Mat. 43, 6, 9
4 The way to be free from temptation, is not to yeild them the victory in the cause they contest for, but to resist them stedfast∣ly in the faith. If they weaken thy faith in the Assurance of Gods love, they will quickly lay thee on thy back in more fowle failings & miscariages. When Satan is winnowing, then a Saints faith should be most weighty, that it may not easily be blown away. No temptati∣on ever got the field till faith qui••ted its ground. Faith is the Bulwark of all other graces: if Satan batter down or blow up that, or any way can but make a breach in it, he will quickly enter with Legions.
Obj. BUt what if I have long cryed to God, and he wil not bear me, nor vouch∣safe me an answer? I am told, that God hears not sinners; and 'tis because I am such, that God will not hear me.
A. Surely God hears sinners, (in a sense) or else hee hears not Saints: or (which is more absurd) Saints are not sinners. The truth is God hears not men in a sinful state, under the guilt and power of sin; but hee hears men guilty of sinfull acts; otherwise it were sad with all the best men on earth. If thou doubt thou art in a sinfull estate, be∣cause God hears thee not, then I enquire,
1. Did God ever hear thee formerly in the dayes of thy peace? If he did, then either thou werst not a sinner, or else God did hear sinners. And if he hear thee not now, then either Satan must prove that thou art now a sinner otherwise then thou werst then, or else (if thou be as formerly) that is not the cause why God hears thee not now, as hee did then [because God hears not sinners.]
2 But (the truth is) the Argument is fal∣lacious;
God hears not sinners, the Tempter saith, and therefore seeing he hears not thee, thou art a sinner. The consequence is inva∣lid: He should have framed it thus; God refuseth to hear none but sinners; therefore (if he hear not thee) thou art a sinner. But where∣as he saith meerly, God heareth not sinners: This Proposition may be granted: and so may this also, God hears not some that are not sin∣ners: and so it will not follow more, that thou art a sinner, then that thou art not a sinner, from Gods not hearing thee.
3 How many Saints have complained of this usage from God, That he covers himself with a thick cloud, that their prayers cannot passe thorow? That he fortifies against them, and when they cry and groan, hee shutteth out their prayer, Lam. 3. 8, 44. That he is farre from helping them, and from the words of their roaring? Psal. 22. 2.
4 Gods delayes, are not denyals. Except we could set down the time, how long God may delay the sute of a child of his, we can never draw conclusions of enmity from that delay.
5 Are the things thou askest necessary to thy being here in grace, and hereafter in glory? or are they but things additional, and convenient? In such things as are not necessary to the being of a Christian, many times delayes are mercies, and denyals more. Hasty grants (even in very useful and neces∣sary things) might lose God much in point
of honour, and thee in point of patience, faith, humility, &c. How much more then in unnecessaries?
Besides, sometimes thy petitions may be improper to thy condition, and good things ill applyed, and not administred with due re∣spect to the patients particular case, may be poyson. In such a case denyals are acts of tenderest love and affection. No man but accounts it an act of truest love to deny a friend a knife when he is mad.
Object. But now in comes another obje∣ctor, and he may plead thus, Indeed, were my case such as the last you answered I could from those answers rest satisfied. But my condition is yet worse: For I cannot pray, nor be heard, because I cannot pray. And I know Gods Spirit is a Spirit of supplica∣tion.
Ans. Thou canst not pray. Couldst thou ever pray? A child of God may be smitten dumb, who was able to speak [Father] plain, and tell large stories of his owne condition. And, in such a case 'tis evidence enough that thou hadst once the Spirit of Adoption, that thou once couldst pray, though now thou canst not.
2. Thou canst not pray: Nor ever wilt a∣gaine as thou hast, so long as thou wilt own no relation to God. If Satan can make thee question thy relation from thy impotency in this particular, hee hath thee sure enough (for one while) for recovering either thy
evidence of that, or thy ability in this. For thou shalt never want lets to prayer, if those will make thee doubt thy sonship; and thou shalt never but doubt thy sonship, if thou wilt take those lets for a sufficient confutati∣on of thy relation, and wilt thereby be kept from prayer again, which is Satans aime, to lead thee in a ring of mistakes everlasting∣ly.
3. Thou canst not pray. But canst thou not groan neither? If thou canst, the Spirit of Adoption may be in a groan, as well as in a prayer, Rom. 8. 26. I shall have occa∣sion to adde more concerning this on the last point.
Object. BUt if it were well with me, I should love, and delight in ho∣ly things more then I do. I find it a burthen to me, to draw nigh to God in any Ordinance: my affections, that should be lively, are dead,
and I know not how 'tis with me: but I find I am an unprofitable lump of clay, and there is little difference between a meer block & me.
Answ. This case, I confesse, hath much discomfort in it. But (as discomfortable as it is, yet) it is not unsafe. Indeeed, were a Saints foundation of his own laying, there could nothing more weighty and considera∣ble be objected, to shake it. But our foun∣dation is the foundation of God, and that stands sure, under our greatest deficiencies & uncertainties. But to answer that which occasions thy present trouble.
1. Troubled spirits have not so much distinct, and undisturbed reason in them, as to find fanlt with the Devils Logick, else I could tel them 'tis a meer inconsequence that, such or such a soul is now dead, & lumpish, therefore it was never truly assured of the love of God. For the allowance of this cons••quence, affirmes this falshood [that it is impossible for one that hath had true assurance, to bee after∣wards in a spiritual swound as to the excer∣cise of grace or gifts in duty] which, that it is a falshood, as black as Satan himselfe that suggests it, the Saints of God from their own experiences abundantly testifie: and the Scriptures in the exhortations that they give to the Saints to blow up the gifts of God that * 1.107 are in them, suppose they may be like fi••e co∣vered with ashes, and may look as if their fire were quite out: 2 Tim. 1. 6. And when they bid us quicken the things that are ready * 1.108
to dye, they suppose some life, even where graces are most languishing. * 1.109
Object. Yea Sir, could I be assured it were but a swound, I should take comfort: but I fear I am quite dead, dead and buryed, and a great stone upon the graves mouth, that will never be removed, and Gods seal upon it too, that it may not be so.
Answ. If thou werst quite dead, thou wouldst be past fearing it. But the present fear demonstrates that yet there is life. Fear is a passion, that ariseth from apprehension of an imminent danger. If a tower be tum∣bling upon a dead corps he fears it not, be∣cause he apprehends it not, and apprehends it not because he is dead. Nay, thy fear discovers that it is not so much as a compleat swound, that thou art in; but a palsey rather, seiz∣ing upon thy outmost parts, whiles thy heart is still sound and sensible. 'Tis such an half∣sleep as the Churches, when her heart was a∣wake all the while, Cant. 5. 2. Methinks there are certain pretty contradictions in the apprehensions of a troubled spirit. You shall hear him complain he is not humbled, when the very visible brokennesse of heart in his complaints, confutes him: and he is dead, when he gives evidence against his conceit, by his passionate sense of his con∣dition. I shall as soon believe a child when he layes his head in his mothers lap, and says I am asleep as thee when thou sayest I am dead, and yet complainest.
Object. But my complaints signifie nothing, and my fears just as much as my com∣plaints. I complain out of forme, because I know not what else to say, when I am exa∣mined concerning my condition; I must main∣tain discourse: and I am a notorious hypo∣crite in all this, therefore I pray you think not better of me then I am, for any thing you hear from me.
A. 1. Yet more contradictions! Thou art affraid men should think too well of thee, and thou endeavourest to make thy self as vile as may be, lest they should do so: and is this a signe of an Hypocrite?
2. Besides, friend, let me aske you (and let your conscience deal, faithfully with your self and me) do you not come unwillingly to make these complaints to any body. Is it not the meere sense of such burthens, as, if you should smother, would oppresse you utterly, that drives you to speak these things of your selfe; and which (also) had not they been drawn from you by discourse, you rather resolved to have kept to your selfe? And call you this hypocrsie, for a poor slave under an intolerable burthen to groan to save his heart from breaking, by giving it some vent?
3. Take heed of hypocrisie rather in this evasion, and others of the like kind. If it be hy∣pocrisie, to endeavour to seem what we are not, then I fear complaints of hypocrisie many times are not altogether free from it. It may
be it is not intended by thee to deceive Gods Ministers and people, into a worse conceit of thee, but it is materially no lesse then I tell thee. Beware of it.
4. Tell me, dost thou not tell God the same stories, as well as thou canst, which thou tellest thy Minister or fellow-Christian?
Object. Yea, But may I not play the hy∣pocrite with God too?
Ans. Take heed of hearing false witnesse a∣gainst thy self, and tel me again, Dost thou not complain to God with an hearty and earnest desire of being relieved of the burthen of deadnesse that oppresseth thee? Wouldst thou not purchase deliverance from it (if God would put thee to it upon those terms) at any rate?
Ob. Yea but 'tis but forme still: 'tis but a discourse for want of another subject to speak of. And so 'tis in prayer to God, I must say something, and I know not what else to say.
Answer, But why should such dis∣course be more frequent in thy mouth then any other, both to God and man; were it not, that the matter of it is much in thy heart? out ••f the abundance of the heart, the mouth speaketh. Mat. 12. 34.
2. Discourses that are of meere forme, are most commonly formed discourses. But thy complaints, both to God and man, are rough-hewed, confused, distracted, mis∣shapen
things; it appears there is no Art in them, by the discomposure of them, no forme, by their confusion.
3. Either there is really in thee, that evill which is the matter of thy complaint, or it is not. If not, then 'tis worse then a matter of forme, to complain a∣gainst thy selfe. It is a sinne, dispara∣ging to Gods free grace, and injurious to thy selfe, and may bee prejudicial to thy brethren. Soul-complaints are conta∣gious.
If the root of the matter be ••in thee, 'tis well thou discoverest it, though in such a way. God may have a plot upon thee, to force thee upon such a discourse, as may tend to thy ease, and sa∣tisfaction. It may be Gods hand on thy spi∣rit, not formality in thee, which produceth it now. It may bee, hee restrained thy spirit, and straightned it to other dis∣courses, that hee might draw this from thee.
Quest. BUt do you (indeed) think I am not quite dead? How shall I know whether I am or no?
Answ. Well then, I will adventure to bee thy Physician, and examine the state of thy soul: first then, put this looking-glasse to thy mouth, and let me see, dost thou breath, or no? Friend, tell me, what do you wish for? Are your heavenly desires all dead? Is there no hungring, and thirsting after God? is there no longing after his presence and I∣mage? No pantings after holinesse, and the total mortification of sinne? I believe, many a Saint is often at that passe, in de∣sertion, that he dares say no more, then, Lord, thou knowest the desire of my soul is to thy name, and to the remembrance of thee
Isaiah 26-8. And (with Nehemiah) Lord hearken, and be attentive to the prayer of thy servant who desires to feare thy name, Ne∣hem. 1. 11. And yet in these desires are the breathings of a quickened and quickening Spirit, even the breathings of Gods Holy Spirit in thine. Thou drawest in the breath of heaven, or else thou couldst not breath it out.
2 Let me see thy tongue, how is thy palate affected? Thou sayest thou tastest no sweet∣nesse in the wayes of God; why dost thou not leave them then? Dost thou find any thing sweeter? It may be thy mouth is out of taste to every thing else, as thou thinkest it is to them. But, tell me, is it not the dres∣sing of a Duty that makes thee dis-relish it, and not any thing in the Duty it self? It is because thou art dead in duty, that thou art not delighted with it. It may be (if the Duty or Ordinance be publick▪) thou maist upon this account not be affected, because it may not be managed with life and power, or it may not be managed sutably to thy condi∣tion, and thou dis-relishest all things that do not meet thy particular case. Herein (it is true) there is a failing, but it seems still here∣by, that thy disaffection is not to the Duties and Ordinances themselves, but only to the dressing of them. And this appeares, in that thou waitest on them still, and expectest when God will make a match betweene thy
heart and the Ordinance, by directing him∣selfe more particularly to do thee good. Thou art not of the temper of them who leave the use of all Ordinances because they disrelish them in such and such a way of Ad∣ministration.
3 Let me feel thy pulse, how beats it towards the world, how towards sin? that will tell how 'tis with the heart: if thy heart be alive, there is no fear. What thoughts are those that stir when a temptation to sin is presented, when a temptation is offered to re-enter upon the enjoyments of the present world? Doth the heart beat then, and doth the pulse beat quick by way of anger and in∣dignation? It is a true signe of life, when minus grata, things that are against nature, cause an alteration in the body. One that will start at a pinch, or shew any other alte∣ration on the apprehension of an unpleasing Object, is alive. For (as I shewed you be∣fore) fear is a living affection, and such ab∣horrences arise from fear. I never knew any soul in the case of the complainer, but if sin were presented to him, his very hair and heart would rise against it. And surely, the Antipathies of such a soul shew a life sutable to them Surely, 'tis the divine Nature that stirs up a loathing of sin. 'Tis the love of God that inclines to the hatred of e∣vill.
4 Let me pinch thee a little. Friend, if
you be quite dead, as you say you are; then surely, if God be dishonoured never so much, if his Church and people be trodden under foot, if his Gospel be carryed away to another peo∣ple, if sin be committed round about the place of your residence with never so high an hand, and with never so publick approbati∣on, 'tis likely you are sensible of none of this. Let me try, are you so? Come hither Ju∣lian, and blaspheme God and Christ. Come Bonner, and make havock of the Saints. Come Swearer, Drunkard, unclean person, and act over your horrid impieties before this person freely: surely, if he be dead▪ there are no reproofs in his mouth: Mortui non mor∣dent, Dead men bite not. How like you these things? Oh Sir, do you startle, do rivers of tears run down your eyes, because men keep not Gods law? Psal. 119. 136. Do the re∣proaches of them that reproach God fall upon you? Psal. 69. 9. Is it as a sword in your bones to hear men blaspheme God, and dispute down * 1.110 truth, and professe horrid iniquities under the name of perfection? &c. Surely, here is life; pinch a dead man whiles you will, and you cannot make him start.
5 You say you are dead, if you be dead, then what make you among living company? Do the dead use to converse with the living? Get thee hence from the society and com∣munion of Gods Saints, from the exercises and imployments of living men▪ and converse
with the men of the world, the men of this ge∣neration, and put in thy lot among them, dis∣course of Oxen, and Farms, and Merchan∣dize; but as for the things of God, and per∣sons that converse with him, spiritually dead persons do not use to have much to do with these. Is this harsh to thee? Dost thou dis∣relish this exilement from God and Saints? Is all thy delight in the Saints that are upon earth, and in them that excel in vertue? Psal. 16. 3. Dost thou desie the wicked, and chase them from thee? Psal. 6. 8. Surely, there is life in thee. A dead man is fit company for none but those in the same condition. They that are dead are free from the relati∣ons, company, and imployments of living men.
6 Thou sayest thou art dead; I will try thee once with good newes, Comfort ye, com∣fort ye, my people, saith the Lord: tell them that their warfare is accomplished. Isai. 40. 1, 2. My salvation is ••eer to come, Isa. 56. 1. Yet a little while, and he that shall come, will come, and will not tarry, Heb. 10. 37. Suppose I could say to thee by a certain Revelation from hea∣ven, The next moment (O sad soul) the Lord will smile upon thee, and sorrow and sigh∣ing: shall fly away. How would this affect thee? Would not this make a sudden alteration in thee? Would not faith, joy, and love, and thankfulnesse strive which sould break out first? surely they would. But if thou werst
quite dead, this would not affect thee. A natural man takes no pleasure in the approa∣ches of God, he had rather have him far∣ther off, They say to God, depart from us, Job 21. 14.
If the Sun be never so near the earth, yet the dead tree is not sensible of its influ∣ence: it causeth no alteration therein, no leaves, no buds, no fruits testifie its ap∣proach.
Object. But may not a wicked man delight in the approaches of Gods comforting and re∣freshing presence, especially under troubles of conscience, although there be no spiritual life in him at all?
Ans. He may delight in the removal of his present terrors, by application of comfort. But 'tis not God, in comfort, that he looks after. Let him have comfort or peace any way, he is wel pleased, whether God draw nigh to him or no. If the Divel will conjure down his troubles, if the world will choak them, if musick will fiddle them away, if the cup will drown them, it is all one to him, shall I say? nay, it is more then if God spake them away. But a living soul sayes, If God will not let me out of this pit, this dungeon, I will never go out; it is lesse to me to be free, then to be freed by him; that he is the Authour of my liberty, endears it to me. To enjoy a quiet conscience, and not enjoy God in that quiet of conscience, is a worse hell to me then my for∣mer terrors. Lord, restore my fetters and
chains te me, give me my horri••l•• pit, my mire and clay, my watered bed, my broken bones, my distracted spirit again. I had rather chuse them all, then not receive my liberty from thy single hand. Any chains are easie if they bee compared with a godless liberty.
2 But grant that a wicked man may (possibly) desire the comforting presence of God too, yet he cannot delight in the approa∣ches of Gods sanctifying presence. Friend, could I tell thee, that God is approaching to thee as a Refiners fire, to purge out all thy drosse, and take away all thy tin, Isai. 1. 25. that the comfortable presence of God, will be the death of thy dearest lusts: Surely thou wouldst say, Yea (Sir) let him come and welcome. 'Tis a day I have prayed for, longed for, wept for, waited for. O I will not accept of the Monar∣chy of the whole world for my share in this ty∣dings. I would not take heaven upon terms of reconciliation with my lusts. Is it thus with thee? My life for thine, thou art not dead.
Obj. BUt I was once more quick and lively then I am now, and there∣fore I find sensible decayes of what good I once thought I had. Now true grace, where ever it is, will be ever growing. The path of the Just is like the morning light, which shineth more and more until perfect day, Prov. 4. 18.
Ans. I shall satisfie this Doubt by answe∣ring two Questions.
Quest. 1. Whether a Saint may not decay (in stead of growing) in the actings of some grace which appeared more visibly in him before? whiles yet he growes in the ha∣bit?
Quest. 2. How a man may know that he growes in grace, when he is under such sensi∣ble decayes?
Answ. To the first I answer.
1 The graces of Gods Saints in the act∣ings and operations of them, are not alwayes alike high. So wee see in the holy men of God throughout the whole current of the Word. The faith of Abraham, how high was it upon the Mount, when he would have Sacrificed his Son? but how low, * 1.111 when he cowardly denies his wife? David one while dares fight with a Goliah, and ano∣ther, throwes his Gauntlet, and challenges a whole Army; another while he quakes and * 1.112 trembles through distrust, and cryes out, I shall one day perish by the hand of Saul. One while * 1.113 Peter is so valiant that he drawes a sword in Christs defence, and that against a whole Band of men, and follows him into the High Priests Hall; a little after, a silly maid dasheth his faith out of counte∣nance.
(1) The truth is, the continued high act∣ings of some graces are not fit for a mortal condition, and those that wish them such, * 1.114 are unmindful that they dwel in Tabernacles of clay, and that their foundation is laid in the dust.
Such is holy joy, which if kept up per∣petually to the height of ecstasie, must needs over-spread the spirits, and dissolve nature.
(2) Some Graces are of a mighty uni∣ting nature, and bind the soul to the Object so, that it can mind nothing else during their impressions. Such are faith and love. Now
God hath other graces to be acted; and works to be done by us, wherein we may glorifie him; and therefore allowes them their time also. Nay, a godly man is described by this, that he is a tree that brings forth fruit in the season proper to it, Ps. 1. 4.
3. All the graces of Gods Saints, are, now and then, assaulted with stronger temptations, and powerfuller corruptions then at other times. And grace that will act high, when 'tis free from opposition, or under slender op∣position, will not act so under greater. That strength that will bear a hundred weight, will appear little or none at all when it comes to lift a thousand.
4. It may bee thy condition is altered, and thy grace is yet unacquainted with the way of managing a new condition. As an able scholar put out of his way of study, may be out-gone by a meaner, because those studies to which he is disused must needes bee entertained strangely, and 'twill be some time ere he can get their familiar acquain∣tance. Here the fault is not in the abilities of the man, but in the newnesse of the im∣ployment: so in point of grace; a very gracious man, and one who in some condi∣tions and imployments, is excellent; in o∣thers is to seeke, not for a toole to work with, but for skil to manage it. As a tradesman when hee changeth his trade, loseth not his skil of dealing in the world; but is unacquain∣ted with the mysterie of putting it forth to present service.
5. Many times God suffers decayes, and not only so, but inflicts them as chastise∣ments, upon his dearest people, that hee may make them,
1. Humble. So hee useth sicknesses of body to mind us that wee are men, and our breath is in his hand, and his onely. So in our graces, wee are apt to bee lifted up with high actings of grace, and in such e∣levations wee despise our weake brethren, and censure them, if they walke not up e∣ven with us, or if they faile, especially in any grosser way, wee forget (against the rule) that wee also may be tempted. * 1.115
2. Dependent, not only upon publique ordi∣nances (where God hath promised his e∣special quickening p••esence, and where the Saints have used to find recovering remedies under spiritual decaies:) but al∣so, on private communion, even with weaker brethren, and principally upon himself in the use of both, Psal. 30. 6.
3. Wathfull: lest the strength, and lustre, and glory of our graces be lost through our default; lest the Divel throw in diversions from unnecessary things, to coole and abate our zeale in those that are more necessary, and momentous, lest the world and its al∣lurements inveigle us into its embraces, and (like Sampson in Delilahs lap) we lose our strength by our dalliances: Lastly, lest by the misemploying gracious opportunies wee suffer our graces to starve for want of that
food that should sustain them, our strength is maintained by watchfulnesse, Rev. 3. 2.
(6.) Oftentimes a contemptible temptation foyls a strong grace, for want of preparation & managing it in a regular way, drawing st••ength in from God, &c. Souldiers say, 'tis not good to despise an enemy, be he never so smal, and contemptible; such many times do much mischiefe by being neglected.
(7) Many times decays may not be the abate∣ments of the actings of grace, but of our own over-actings. It may be, I may have had more seeming zeal formerly then now I seem to have. But was not my zeal more rash, heady▪ & inconsiderate, more mixed with selfe &c. and so heightened by its imperfections and blemi∣shes? If so, to continue it so, were to grow in sinne, rather then grace. So my faith in some of its preceding actings might possibly make too bold with God, depending on him besides the rule of his word, and (it may be) occasioned by a neglect of means, &c. there might be much of presumption in it. Now (it may be) I trust God, and am as zealous for him as formerly, but those graces act more regularly, and not with so much dis∣order and distemper as formerly. So in re∣pentance, and godly sorrow for sinne, many times worldly and selfish considerations mix with it, to heighten it; many times the shame and disgrace that accompanies sinne, the afflictions and crosses that attend it, may bee some of those things, whose in∣fluence
may heighten it. &c.
2. The habits of grace may not only stand at their former pitch, their bow may not on∣ly abide in strength, but may grow more radi∣cated, and be more strengthened and dispo∣sed for more operations under the most sen∣sible decays of the actings and operations of them. As many times in the winter, a mans hands and feet may be benummed with cold, when his stomack and intrals are most hot. Now to understand this, you must know,
1. That there is an universal habit of grace (allow me the expression) which is called the new man, the new creature, &c. And this universal habit of grace is like the habitual life and heate that is in the heart of a living body. There are also special habits of such and such particular graces, which symbolize with the heat and life which is in the particu∣lar members of the body.
2. Now, as in the natural body, if the heart be strengthened in a disease, though the out most members languish, the patient is in a hopefull way of recovery, and never the nearer death for losing the flesh off his ribs and face: so if the heart of grace, the main frame of grace in the soul, be strengthened, the decayes in some actings of particula graces matter not much.
3. The increase of any one particular grace strengtheneth, and so farre improveth (in a sort) the general habit of grace, though o∣ther
particular graces increase not. As the addition of a bucket of water to the Thames, makes the whole body and bulke of waters so much the bigger. And the tree is greater by the growth of one branch. A man is more gracious by the growth of humility, meekness, though (it may be) he is not more believing, &c.
4. There are particular habits of grace, and they (in themselves) never decay, but they may be obstructed and clogged as to their operations. Indeed, no gracious habit can properly be said to grow or decay, but on∣ly with respect to the acts that flow from it. For the nature of these divine qualities is not as that of moral habits, which are gotten by acts, and lost by the disuse of them: these, being infused of God, and never to bee lost, cannot decay, for then were they to bee lost also; all corruptiblenesse tending to cor∣ruption. That Souldier, that may be beaten from his first ground, if the assault bee fol∣lowed, may be routed, and utterly beaten out of the field. Now that these things are so, appears; because do but remove the obstructi∣ons, and grace in such persons will act as vi∣gorously as ever it did. Samsons strength ap∣peared not to be abated by his binding; for when he was loose, hee laid the Philistines heaps upon heaps, as ever hee did be∣fore.
5. Thou mayst be strongest many times in that particular grace where thou thinkest
thou art weakest. As that part of a garrison may be best lined with men, where the bul∣wark is lowest. So the poor man that cryed out, Lord, help my unbelief, had then a greater faith, then he was aware of. And the poor woman of Canaan, when she dared not claim a childs portion, but ranks her self with the dogges, yet relying still on Christ for an an∣swer of grace, was so eminent in faith, that Christ himself admires her for it, Mat. 15. 28. O woman, great is thy faith.
There is a mystery of godlinesse in this which is not easily understood but by those that have their spiritual senses exercised, by fre∣quent combats and conflicts.
Quest. I come now to the second Question last propounded. How a man may know whether he grow in grace, not∣withstanding his present, supposed sensible Decays?
Answ. I answer,
1. In some general rules for the mana∣gery
of this examination. Those are,
1. Take heed you enquire not too rigo∣rously after a too suddain improvement. If a man cast his grain into the ground, it were unreasonable, he should complain it is dead, because it appears not above ground the next day: or if he should (walking in his field) every day, complain to day that it is grown nothing since yesterday, because he cannot discerne it. Had the man patience to look on it, at convenient distances of time, expe∣rience would confute him: many a man com∣pares his inward frame to day with his frame yesterday, and if he be not sensibly advan∣ced in spiritual growth every day; he pre∣sently cryes, I grow not, but decay. Man, if thou wilt compare thy self with what thou wast, (to try thy growth) thou must not ex∣amine it, but by convenient distances of time. A man will be conceited, a child grows no∣thing, that measures his height every day. Grace grows pedetentim, by little and little, by small and undiscernable accessions. An elegant discourse upon this subject you have, Mark 4. 26. 27. The Kingdom of God is as if a man should cast seed into the ground, and should sleep, and rise night and day, to wit, to examine its growth, but it growes, he knows not how: i. e. insensibly. So when grace is sown, and wrought in the heart, set a man compare himselfe with what he was (allow∣ing such a competent distance of time as may render his growth discernable) he shall
find it growes, though he know not how, that is, can give no account of every particular dayes improvement. A man would bee too ripe for earth too soone, if hee could sensibly recount his daily im∣provements.
2 Compare not your selves too much with others, no not of the same standing in the School of Christ with your selves, except it be now and then to shame your sloath, and quicken your industry. But if you examine your growth by that rule, you may deceive your selves very easily. Rye and Wheat are sowne near the same time, yet the one is but in the blade while the other is in the ear, and (notwithstanding) both may be ripe toge∣ther. Some children shoot up mightily at first, and over-top all their contemporaries; but a while after a fit of sicknesse pulls them down; and they fall as much behind them, so that those that they once outstripped, a∣gain come to outstrip them, and may be at full growth as soon or sooner. It may be thy sicknesses keep thee down at present, whiles others out-grow thee: labour to re∣cover them, and thou wilt quickly top them again. The truth is, [slow, and sure] is a good rule in this case, as in divers others, praecox ingenium, an over-ripe Infancy, ma∣ny times is attended with a sottish old age. Slow parts, followed with industry, hold out longer.
Besides, thou wouldst want the spur of
holy emulation to quicken thee, if none should out-go thee; thy being cast behind, may win thee the Goal. That horse (in a long Race) that is cast a mile behind by the hot mettal of a fiery Competitor, many times out-runs him at long running, when his mettal hath a little beaten him off his legs. Lastly, it may be that thou hast no lesse grace, but thou art not cast upon the same exercise with others. Now it is exercise which makes gifts, and parts, and graces also, to be more ready, and vigorous too.
3 Examine not your growth in winter, which is not the growing season. The state of spiritual darknesse and soul troubles, is a very improper condition to examine ones growth in. 'Tis enough for grass, and corn, and trees, to keep life in their roots in an hard winter; it is growth enough that they are not dead. So whiles thy soul-troubles last, 'tis well thou maintainest any spark of spiritual life, that thou art not quite killed with the extremity of the season. In such a time spread the roots of faith about the Rock Christ, by acts of reliance in all Duties, and stand fast, be not blown down by temptation: this is growth enough in such a time. A more warm season will come, and then the Sun will draw forth the sap from the root in∣to leaves and fruit too.
4 Examine not your growth or decay of gra∣ces, by the growth or decay of your Gifts. This were as if I should examine a mans growth
and improvement in a temporal estate by the finenesse or plainnesse of his habit and out∣ward garments. Gifts are but the garments of a Christian. That mans purse may bee full of gold, that goes in plain russet, when another may have lesse in his pocket then on his cloak. It is too frequently our fault, we judge our graces grow not, because we can∣not pray so fluently as we could, are streight∣ned in meditation, &c. A dram of grace is worth a pound of gifts. Many a man is like that Cardinal in the Book of Martyrs, that would needs (for state) march through London, with so many mules loaden. But by accident one of his beasts flung off his bur∣then, and discovered his Masters affected pomp to be a meer pageantry, by the lum∣ber that was scattered about the streets. So many a man makes a great shew with gifts, but at last death comes, and knocks the trunk to pieces, and then he discovers, that how gawdy soever the out-side was, the inside is as bare. A Christian is like a Preacher. A young Scholar from the Ʋniversity preacheth higher straines, but afterwards sounder Di∣vinity.
5 Judg not of your growth or decay in grace, by your frequent and strong tempta∣tions, the assaults of strong corruptions, or your sometimes falling under them.
I put these together, because they are handled more at large in an excellent pra∣ctical piece of a late early ripe labourer, who
knew how to judg of growth by his own ex∣perience, being so exceeding tall at so young an age, * 1.116 as makes many of his reverend Fa∣thers aemulate him. You have (if you will needs judg by this rule) more ground to conclude your graces strong and thriving; Because God doth not use to lay great bur∣thens upon weak shoulders, nor call forth a Pigmee to encounter with a Gy∣ant.
6 Judge not of your growth and decayes in grace by your ability or disability to pre∣sent service. Nay, though you find it short of what it was formerly. For present abi∣lities many times run low in the most high∣flowne Saints that are. The men of might (saith David) could not find their hands, Psa. 76 5. A Saint may be unable to find his hands when he is put upon a work; not that he wants them, but that he is by distemper dis∣abled from using them. A man of one and twenty years old, in sicknesse and distemper, may not be able to do what he could at thir∣teen, and yet is growne for all that.
2 In special, I answer
1 A growth of self-denyal and humility, discovers an universal growth. Dost not thou dayly grow more and more out of con∣ceit with thy own righteousnesse? Art not thou daily more and more ashamed of thy self in the presence of God? Dost not thou see daily more and more vilenesse and selfe-abhorrency in thy self? The nearest ap∣proaches
to God use to breed this frame. Isai. 6. 5. The more a man improves in know∣ledge, the more he sees that he doth not know. And so the more any one growes in grace, the more grace hee sees he wants.
2 A growth of alienation of the heart from sin. How do thy old garments fit thee? Dost thou more and more grow out of love with sin, and more and more put it off (at least in the love of it?) This growth the A∣postle saw, when he could see none else, Rom 7. 20. This is most discernable in the combats between the heart and Original sin; when a man clubs it down in its first motions, 'tis a good token of growth.
A moral man may forbeare those sins in act, which a godly man may fall into: but a Saint labours more at the root of sin, when moral men pare off the branches.
3 A growth of heavenly mindednesse. These toyes and trifles of the world, how do they take with thee? That which the Apostle saith of childish knowledg. &c. I may say of childish desires, 1 Cor. 13. 11. A Saint then growes a man, when he throwes away childish things. Dost thou grow more liberal and open hear∣ted? The more a mans heart is loosed from the earth, the nearer it growes to heaven. Grace here is glory in the cradle; and it daily growes heavenward.
4. A growth of aimes and desires. What dost thou purpose to thy selfe? Will not
small things content thee? then thy appetite is growne. The more manly we grow, the more manly our aimes are. See how the A∣postle calls this growth of aimes, perfection, Phil. 3. 15.
So that thy trouble that thou growest not, and thy aimes at farther improvement, disco∣ver that thou art improving.
* 1.117 This Thesis (also) is three waies for Con∣solation to Saints, For
1. This confirms us in the Doctrine of the Perseverance of the Saints. For if a true Saint might fall away from grace, the Spirit might justly again become a Spirit of Bondage to him. For he that falls from grace, falls under the Law: and he that falls under the Law, is li∣able to all its terrors as his proper portion. For all that the Law speaks, it speaks to them that are under the Law, Rom. 3. 19. If a child of God to day might prove a child of the Divel to morrow, surely, the Spirit might safely tell him so.
2 This scatters and dispells the greatest ve∣nom that imbitters Saints second troubles. When a man looks on God as leading him into tempta∣tion, it is far more bitter then when a man falls into it by his own neglect or Satans ma∣lice. When a man apprehends the Spirit of God, whom he expects as a Comforter, to be∣come his Tormentor, this is a double torment. Now against this, the Lord gives us this cor∣dial assurance, once for all, that to a Saint no such thing ever can be the work of the Spirit.
3 This shewes Saints a ground upon which (if it be not their own fault) they may live in constant peace; to wit, by maintaining continual correspondence, and un-inter∣rupted amity with the Spirit of Adop∣tion.
Surely, he that never speaks Bondage after he hath spoken peace, may be heard speaking peace alwayes, were it not our own fault: Did wee heed what hee sayes, and acquaint our selves more with his voice, we should find him a Comforter still. But we are apt to give more eare to our owne carnal reason, and Satans tentations, then to his gracious and comfortable tidings. Few Saints, should they put their souls to Davids question. Psalm 42. were able to answer it satisfactorily, except there be rea∣son why men should trouble and distract their owne spirits, whether God will or no.
And thus much shall suffice for this third point.
NOw come we to the last Thesis from the Text, which is the fourth in this Treatise.
Doct. That one principal work of the Spi∣rit of Adoption in the soul that hath received it, is to enliven and embolden it in prayer.
That we may not mistake in the sense of the Proposition, observe with mee first a few things tending to the Explication of it.
When I say, a principal work, I mean not to compare the assistance he gives to prayer, with his work of uniting the soul to Christ in justification, of quickning the soul with habitual grace in Sanctification, or the work of Assurance it self. For no stream can rationally be admitted into comparison with its fountain. Now the Spirit of prayer is but an emanation of grace and Adoption, first a Spirit of grace, and then a Spirit of supplicati∣on, Zech. 12. 10. And therefore this must be understood of those operations which flow from habitual grace and Assurance, that of them there is no nobler act of the Spirit of Grace and Adoption (enabling us to, and in them) then this.
Qu. 1. What act of the Spirit of Adopti∣on, thus works?
Answ. When I speak of this particular boldnesse as the work of the Spirit of Ado∣ption, I would be understood, of the Spirit of Adoption, chiefly in his witnessing Act (of which we have hitherto principall treated) though I shall not here (more then in the former point) exclude him in his other acts: only I shall shew from which work of the Spirit of Adoption this which wee treat of doth more immediatly arise. For whereas, I before told you twice, of four works of the Spirit of Adoption, to unite, to witnesse, to intercede, to direct: whereof the uniting act is the most noble, and the fountain of all the rest, union with Christ being the source of all communion: you must farther know, that the rest of these Acts do not alike primarily flow from the first, but by the meditation and interposi∣tion of one another. The spirit intercedes in us, but by the help of his assuring work he produceth its most fervent, and confident petitions. And (the last work) his guiding work, he performes by both the former; viz. perswading the soul upon assurance of suc∣cesse to fetch direction, and assistance from God in all its wayes by faith in the promises and prayer.
Q. 2. Doth the Spirit work thus in all Saints?
Answ. 1. When I say, it is the work of the
Spirit of Adoption, I must not be understood to affirme a constant and perpetual assistance of the witnessing Spirit in all the Saints, to the performance of this Duty, in a like high, spiritfull, and confident way. For the dearest Saints of God, whiles they enjoy the Spirit of Adoption, may be under strange deadnesse, distraction, and indosposednesse in Duty; and under no lesse doubting, suspiciousnesse, and jealousie of God, and his affectons to them, which must needs hinder their boldness in cal∣ling him [Father.]
2 Thus (accordingly) as we must di∣stinguish times, so we must distinguish be∣tween degrees of livelinesse and boldnesse in praying. Between praying to God as to a [Father,] and calling him [Father] aloud in Prayer; or (as in the words of the Text) crying, Abba, Father.
For the Spirit, as He unites the soul to Christ, is a Spirit of Supplication, helps us to pray, and that with life and boldnesse. But because he may (possibly) not alwayes act in his witnessing way, (although even then, the soul is enabled to pray acceptably) it may not alwayes be the condition of a Saint to cal God [Father,] with alike confidence; whiles yet he may pray with abundance of holy im∣portunity.
(3) Distinguish therefore between that livelinesse and boldnesse of the soul in prayer, which flowes from the actual witnesse of the Spirit, and that which ariseth meerly from
the gracious influence of the same Spirit, as he unites us to Christ.
(1) As for liveliness in prayer, it may in a godly man proceed not only from the Spirits witness, but sometimes from
1 Conscience of Duty. When a man quickens up his desires and other affections, upon this consideration, that he is in the presence of a living God, and therefore it becomes him not to offer dead services to such a God.
2 Or from sense of want. That is it which usually addes life and activity to our endeavours. Beggars, when ready to starve, are importunate.
3. Or thirdly from hope to speed. Now this hope to speed is either positive and parti∣cular, which I receive from a paricular assu∣rance of Gods engagements to me; or more general and negative, taking away all dis∣couragements which I may fancy to my self. Now the former hope, a man under the wit∣nessing act of the Spirit prayes by, the latter quickens every godly Christian, whether he have actually, or ever had the testimony of the Spirit, or no.
Now the hopes of a Saint are grounded either on certainties, or probabilities: pro∣babilities remove discouragements, certainties only give a positive and particular, well grounded hope. And yet probabilities may enliven, though certainties do farre more. A soul may come upon the general encourage∣ments
upon which God inviteth sinners to come to him, and may thereby be much enlivened in prayer, although not with so great life and vigour as a man that can plead a particular right and title to God.
(2.) So concerning boldnesse of the soul in Duty: A soul that walks in darkness, may be bold, in some sort.
1. Upon sense of want, which dispells all shamefastness. A man in necessity, though he dared not open his mouth before to aske relief of a great personage, through shame, keeping him back from it; yet when there is no help, he will put a good face upon it (as we say) and embolden himself to ad∣venture to sollicite supplies. So the soul says in such a case, I must begge my life or perish, aske or starve for want of supply; I will adventure into the presence of God (as Hester into the presence of the King) and if I perish, I perish.
2. Upon the discoveries that the Scripture makes of the nature of God, that he is a God of infinite mercies, that wayts to be gracious, & expects opportunities to manifest it. A man will (when he is in want) more boldly adventure to aske of a man who is repor∣ted to be propense to acts of bounty, and ready upon all occasions to manifest it, then of another, whose disposition is not so known. Thou art a God that hearest pray∣er, unto thee shall all flesh come, Psalm 65. 2.
3. Upon encouragements of invitations, promises, examples. Such as, Call upon me in the day of trouble, and I will answer thee, Psal. 50. 15. And that, Psal. 32. 6. Al∣though a man have no particular ground to conclude, that he shall be heard, yet upon these general grounds, he can many times urge God very confidently.
But a soul under the actual Testimony of the Spirit of God may embolden himselfe from a particular interest, as David doth, Ps. 119. 94. Lord, I am thine, save me. And the Church, Isa. 63. 19. and Psal. 86. 2. Preserve my soul, for I am holy, or one whom thou favourest. And can urge his own ex∣periences; As the Church, Lord thou hast been our habitation, &c. Ps. 90. 1. &c. Thou hast been favourable to thy Land, Psalm 85. 1.
The point, therefore, is to be understood thus, where the Spirit of God is actu••lly a witnessing Spirit of Adoption, there he mainly discovers himselfe, by enlivening and embolden∣ing the soul unto special importunity, to a par∣ticular claim, and especial confidence in pray∣er.
THat this is a principal work of the wit∣nissing Spirit of Adoption, to raise the fervencie and boldness of the soul in prayer, may be evidenced to us by the parallell place of Scripture, Gal. 4. 6. Because ye are sonnes God hath sent the Spirit of his sonne into your hearts. It is to be understood of the wit∣nessing acts of the Spirit, because this gift followes upon sonship, [because ye are sons:] He saith not, [that you might be sons:] then (indeed) it must have been understood of the sanctifying and uniting grace of the Spi∣rit, which makes sons; but [because ye are sons] which supposeth their present standing as children, to be the ground of this gift, and therefore it is understood of the wit∣nessing act of the Spirit. And what followes from it? What get they by this Spirit of Christ administred in this way? what doth the Spirit there? He cryes, not [enables them to cry] (though that be true;) but he cryes (in them) Abba, Father: cryes, (with ear∣nestnesse) Father, (with confidence;) and Fa∣ther, Father, (with holy importunity.)
And this appears farther,
1. From the nature of the witnessing Acts of the Spirit of Grace. The Spirit is a wit∣ness to all Gods promises and obligations to us: and he puts Gods seal to all the Covenant of grace. Now to the vigorous and confi∣dent putting a bond in suit, an expresse wit∣ness to the sealing and delivery is a great en∣couragement. By prayer the soul puts Gods bonds in suit. The Spirit comes into Court at the same time whiles the bond is pleading, and saith, Lord, I witness this bond to be true, I did put thy seal to it by thy own appointment. And to the soul he saith, Soul, do not be nonsuited, do not let thy suit fall; I will witness for thee, plead thy bond •• the utmost, I will justifie it; what an encou∣ragement is this?
2. From the comparative straightness and flatness of spirit, and that cowardliness and dauntedness of spirit, which possesseth the Saints when the Spirit is withdrawn from them. David when he had lost the joy of Gods Salvation, his mouth was shut, his heart was straightened, and he is fain to go to God for enlargement by his free Spirit. He com∣plains of casting away from Gods presence, &c. Psal. 51. 11, 12. Ʋphold me (saith he) with thy free Spirit, that is, prop up my zeal and confidence, which is even falling to the ground without such a support.
3. From the removal of all discourage∣ments to a fervent and confident address to God. The great discouragement of the soul is ei∣ther
a distance conceived between God and the soul, or the guilt of sinne that makes it.
The Spirit assures us, that sinne is pardoned, and that breach made up, and that we may come when we will, and be as bold with God as if there had never been any occasion of breach on our part, or act of displeasure on Gods.
4. From the manifestation of our relation to Christ. Christs name being the only ground of all gracious boldnesse and ferven∣cy in prayer, Heb 4. 15, 16. and 10. 20. The Spirit shews us Christ, as our mediator at the right hand of God, assures us we have a mighty powerfull advocate, the Fathers fa∣vourite, at his right hand, one who hath his ear (as we say) at command, and his heart too, who pleads strongly on our behalfe, and therefore under the wing of such a media∣tor, we may come 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with assuming a liberty to speak any thing we will (keeping within the bounds of reverence) in the ear of God the Father: As the Author to the Hebrews affirms in the place but now quoted.
Before the application of this point, it is needfull to answer a question or two, hinted at before, but now particularly to bee hand∣led.
Que.1 ARe all that have received the wit∣nesse of the Spirit, at all times alike bold in prayer?
Que.2. If not, how comes it to passe, that there is such an alteration in the spirits of Gods people? That at one time they are more bold, and fervent in prayer, then at a∣nother?
Answ. For answer to the first of these; you are to know.
(1.) That the boldnesse of Gods people in prayer depends not upon the reception of the witness in themselves, but upon the actual improvement of that testimony. If a man have never so good an evidence lying by him, and he have it not ready to produce in Court, when he is pleading his cause, he cannot be so confident in his plea, as at another time when he hath it in his hand. And therefore,
(2) The best of Gods Saints (as I have shewed you before) may not at all times have his Evidences at hand to plead. Ma∣ny a Saint dares not sometimes to owne his relation to God, and their Assu∣rance admits of actual ebbings and flow∣ings.
(3) Thereupon (no doubt) there must needs be lesse life and confidence in drawing nigh to God. For at such a time
1 All the Promises are like a Book sealed to the soul. In all the word of God, it cannot find one Promise that it can urge with con∣fidence.
For the Spirits Testimony is the only light in which we can challenge and lay claim to a∣ny Promise.
Now the Promises are the very spirits and life of prayer. Because they are the only ob∣ligations upon which the Soul can claim any thing from God.
2. In such a season, the relations between God and the soul are clouded. The soul thinks God an enemy oftentimes, and alwayes (in such a condition) questions (at least) whe∣ther he be a friend, or rather whether he be not a meer stranger.
Now surely a man will have little heart or face, to prefer a petition to one whose love he suspects; much less, to one whom by all pro∣babilities he judgeth to be an enemy.
3 In such a season all graces (that are the
very lungs whence prayer is breathed) are very low and flat in their actings. The absence of the Sun in winter makes the plants cast their leaves, and pluck in their blossoms; and the absence of the Spirit must needs make graces look dead, and withered, and saplesse. True, there is life in the root, but little ap∣pears; graces are benumm'd in such a season, and cannot act so freely as at other times. As Samson, when his spirit of strength from thr Lord had left him, thought to have gone forth and shaken himself as at other times, but he could not. A man thinks under spiritual with-drawings of God, Now I will rub up my graces, and bestir my self in prayer as at other times, but he is deceived, the Spirit of God is with-drawn from him.
Quest. 2. But shew more particularly from whence this variety of tempers in prayer pro∣ceeds.
Answ. What ever clouds the testimony of the Spirit (and I have spoken much to that Head before) must needs cause this dif∣ference in the frame of Gods people in prayer.
But to answer more particularly.
1 It may be neglect of our frequent ap∣plications to God in that way. A friend that a man converseth with every day, he can speak more boldly and familiarly to, then one that he sees but now and then. When a soul visits God but now and then, there grow strange∣nesses
and jealousies betweene God and him; and a man is to seek whether he be the same to him as he was in times past, and so speaks to him with more faintnesse and flatnesse of spirit.
2 It may be a fresh guilt of sin admitted into the conscience. This, as it weakens Assu∣rance, so it faints prayer. A child scarce dares come to ask a favour from a displeased Father. And how unwilling we are under such consciousnesse of guilt to come to God in prayer, see in two examples. Of David, Psal. 40. 12. Innumerable evils have compassed me about, mine iniquities have taken hold up∣on me, so that I cannot look up. In former times, I could have looked up with life and confidence in prayer, but now they force me to hang down my head: yea, they are more then the hairs of my head, therefore my heart faileth me. I have neither the face, nor the heart to come to God which I have had.
The other example is, that of the Prodigal, when he had been sowing his wild oats, and began to return towards his Father: see how low he speaks, Father, I am not worthy to be called thy Son, &c. and yet he still had the comfort of his relation in some measure: he could say, Father still. How much lower must a soul speak, that hath sinned away the re∣membrance, or (at least) present sense of that dear relation?
3 Many times the stream of life and confi∣dence in prayer runs low, for want of an en∣deavour to quicken our graces; and this even under the sense of Assurance. For a man may live in the light of Gods countenance, and that may prove a temptation to him to walk more sleightly, and not make such preparations for communion with God in a Duty as former∣ly. When a friend growes a daily guest, we do not feast him as when hee comes but seldom; we then entertaine him with hous∣hold fare; whereas if hee visited us but now and then, we would (as we say) make a stran∣ger of him, and provide for him of the best. So when God growes a daily guest to a soul, he is apt to grow bold, to addresse himse••f to him with an ordinary frame and tem∣per of Spirit; to make no extraordinary preparations, by trimming up his graces, and laying out his strength in Duty: and when God sees this, he frownes, and we hang down our heads when we come to him after∣wards.
Quest. 3. DOth the Spirit of Adoption use to furnish the soul alike at all times with life and vigour in expres∣sions.
Answ. 1. Undoubtedly, he doth not. And of this we have a very remarkable proof in this very Chapter, vers. 26. The Spirit helps sometimes in words at large, but some∣times he supplies us with groans only. Nor is it need he should. For
1 These are but the outward gayety, pomp, and hangings of Devotion. Now garments themselves are no part of the man, nor things absolutely necessary to the life of man; much lesse are the state and magnificence of trim∣ming and fashions necessary. The outward garb of the body, & the outward garb of duty, prevail alike with God, that is, just nothing at all.
Yet let me not hereby occasion in any one a
lazy, and supine neglect of expressions. Though utterance be not a grace, (and God accepts and delights in nothing but grace,) yet it is a gift, and God will not have gifts slighted, or wilfully neglected, and so suf∣fered to decay for want of blowing up. But however, if (by no neglect of mine own) I am shut up, that I cannot expresse my self, I must not presently conclude, that my pray∣ers that I offer up with broken sighes and groans, have not all things necessary to their acceptance.
2 These are many times the fewel of our corruption, the matter of our pride, vain-glo∣ry, and self-advancement in the presence of God, and it is oftentimes a very great mer∣cy, that Gods Spirit with-drawes the actual exercise of that gift from us, which we are apt to abuse so much to his dishonour, and our own disadvantage. How many persons are there, especially in these dayes, that make elegancy and fluency of expressions in prayer, a matter of emulation?
3 These are many times the excellencies of unsanctified men. No real friend useth to be so liberal in words of Ceremony and for∣mality, as a complementing Courtier, that in∣tends not a word of what he sayes. The Pharisees could make long prayers, Mat. 13 14. but the Publican that was more in earnest, is quickly at an end of his Devotion, for want of expressions or boldnesse to speak more. 'Twas short and sweet, (as we say.) I am
perswaded the Divel may be a false Spirit of prayer in the mouths of many Hereticks and Seducers in these dayes, as well as a false Spirit of prophesie (of old) in the mouth of Ahabs Prophets, 1 King 22. 22. Men shall never want tools, that do the divels work. Some men pray like Angels, as Parots speak like men, and yet both say least of what they say.
4 These may be an occasion of greatest for∣mality in prayer; if continued. We ordi∣narily account a form of words to be a form of prayer. I tell you friends, there may be as much formality, in an unstinted fluency of ex∣pressions. That is the form of any Grace or Duty which most resembles it, and yet is not what it resembles. Assuredly, fluent and fervent expressions in prayer, carry the most glorious appearance, and form of a spiritual Duty that can be. Many a man therefore sits down in them, as other persons do in an external Leiturgy, and places all Religi∣on in a few spiritual Complements with God.
Yet would I not have these expressions of mine any way abused to the justification of the stinted formalists Devotions, in which usually persons of that strain place their whole Religion. Undoubtedly, we may law∣fully use a crutch when we are lame, and a go-cart whiles we are children. Young be∣ginners may find help in the matter, method, and language of prayer from a good form;
and I know not but under extraordinary deli∣quies & swoundings of spiriti, n which the soul cannot put forth its operations as before; a godly man may (as Christ did in his Agony) go, and repeat to God thrice and more the same * 1.118 form of words. But to keep the fashion, or the size of garments when I am one and twen∣ty, which I used when I was a child; or to use the crutches when I am whole, which sup∣ported me when I was lame; or crawle a∣bout by chaires and stools when I am a man, is a piece of ridiculous absurdi∣ty.
A. 2 Add moreover that Elegancy and flu∣ency of expressions, though sometimes they are, yet are not alwayes the work of the Spirit of God. I dare not say the Spirit doth not many times suggest the very language of pray∣er; as well as he suggested the very words of the strange tongues with which the Apostles spake, Act. 2. 1, 2, 3. &c.
Yet I know also, that much of the life and vigour of expression in prayer is from our own parts. There is much Art in expression, and (so) much of our own; flourishes of studied or elaborate Oratory, Rhetorical termes, a na∣tural heat of affection, from the affectio∣natenesse of our owne expressions. Some things of this nature may appear in prayer, which would be the same, if I were making a serious speech about a matter of concernment before a mortal man.
Now you may distinguish supplies received
from the Spirit in this kind, from others, by these probable signes.
1 Supplies of language from the Spirit, are more natural, and lesse strained for. That that a man speakes from a principle within, is ordinarily delivered in a kind of natural elo∣quence. But what is meerly lip-labour, is over-done; expressions are more forced, and there is more of invention in them: And so it is in prayer; the Spirit is the most in∣ward principle of prayer to a gracious man. He followes in nothing so freely, as when he is led by the Spirit; his own natural and mo∣ral actions are not freer and more unforced then gracious actions are. The more study there is for terms to expresse a mans selfe; the more of the head there is in prayer, most commonly, the lesse there is of the heart.
2 The more humble acknowledgement of your own impotency to pray, you enter upon the duty withal, the more of the Spirit is in your after enlargements. A soul that goes to du∣ty in its own strength, is not acquainted with such self-abasing thoughts, but out of the experience of former abilities, thinks as Samson, I will go out now and shake my self as at other times, Judg. 16 20. Such an one goes to prayer, as a Scholar to study a speech, out of the strength of his reading and invention.
3. The enlargements of expression which proceed from the Spirit, are not a constant
supply. When men pray always with the same fluency of expression, 'tis a sad token there is much of nature and art in such pray∣ers. The Spirit (I confesse) may give ordi∣nary supplies, but yet the soul shall observe, now and then, the stream runs more low and still, especially upon some such occasion, as (I have before shewn) may make the Spirit withdraw his influences that enable in duty.
4. There is as great an height in affections, when the Spirit suggests matter of prayer, as in expressions. Without all question, the Spi∣rit, when hee supplies, will not supply the lesse materiall part of prayer, and not the more principall and momentous. A man of a nimble invention, and a fluent tongue, may be able to speak high strains of Rhetorick in prayer; but is the heart warmed sutably to the expressions? If the stream run only from the teeth outward (as we say) 'tis not supplied from a divine spring.
5. If the heart be warmed also, yet, I ask, doth its warmth produce the language of prayer; or rather, the language, it? Some good natures (as we call them) will weep at a passionate discourse, either of their own or another mans. The heart is first hot, where the expressions are from the Spirit. It may be, expressions may add to the quantity of heart-affection in duty: as (on the other side) dull expressions will much take off from the edge of a good affection. But whence was the rise of thy heate, in the substance of it? from
without, or from within? A natural mans ex∣pressions in prayer, are the spring of his af∣fections: a godly mans affections, are the spring of his expressions.
3. Adde also, that the fayling of expressi∣on in prayer, is much our own fault.
1. Sometimes, we over-prize it; In desiring it too sollicitously when absent; in rejoycing and pleasing our selves too fondly, when present; discomforting our selves when we want it, as if we wanted the Spirit, because we have not a wished supply of the gift: and laying the foundation of our hopes of acceptance upon that when present, which we may be accepted without.
2 Studying more to pray, then praying that we may pray. Spiritual abilities for prayer (of whatever kind they be) are usually fetched in by prayer, Luke 11. 13. as water in the well is fetched up by putting water into the pump Whiles we are asking, God hears, and that he may, enables us to aske. He giveth the Spirit to them that ask him.
3. Want of meditation, I mean, not of ex∣pressions, but things. Well studyed matter yeilds plentifull expressions, the Poet observes.
Verba{que} praevisam rem non invita sequuntur. * 1.119
Well-conceived matter is never stifled in the birth for want of the midwifery of apt expressions.
4 Want of acquaintance with the Word of God. Many people complain they have a great dearth of expressions in prayer; but
the cause of it is in themselves. They do not study the Word of God, which as it is a com∣pleat magazene of matter, so it is the best, and most genuine spring of expression in prayer. The language of confession, petition, thanksgiving which the Saints of God use in the Scripture, is (in a sort) a supply from the Spirit, fetched in by industry. For it is (all of it) indited by the Spirit to our hands. Those are surely (therefore) the most accep∣table, & meet expressions to send up to heaven, which first descended from heaven. There is a strange vein of expression in prayer that con∣ceited persons affect in these dayes; which a man, if he compare with Scripture, will ea∣sily conclude to be a gibberish of a wanton age, unknown to the Saints of God in for∣mer times. The Spirit of God loves to indite your prayers, (when hee doth supply your defects that way) in his own familiar expressions, which are those of the Scripture.
NOw to apply this usefull point.
1. In the first place, this lets many poor souls, under darknesse, know whence that deadnesse and flatnesse of spirit which they are ever complaing of in prayer, doth proceed. They do what they can, to darken their evidences, and take delight in finding matter of charge against themselves, to the shaking of them, and yet take it ill, that they cannot have that freedome, and liberty, and livelynesse in prayer, which they desire. This is as if they should cut off their own legs, and then complain that they cannot go. They clip the very wings upon which pray∣er should raise it self heaven-ward, and then they complain they cannot fly so high in du∣ty as they would.
Qu. But what shall I do if by reason of this darknesse I cannot call God Father, with confidence?
Answ. 1. Acknowledge, with sense and feeling, that unworthinesse of thine which discourageth thee. Say, Lord, I confesse, I am unworthy to be called thy sonne (as the Prodigal doth) and endeavour (as much as thou canst) to fill thy face with shame and confusion in the sense hereof.
2. Acquaint him with thy particular straightnesse of spirit, and the cause of it; tell him what tyes thy tongue, that thou wouldst pray, but thou darest not own any relation to him; desire him, for his own glory, to discover that relation to thee, that may em∣bolden thee to his service.
3. Maintain (notwithstanding this) thy claim to God, as thy Father, upon those promises upon which at first thou didst be∣lieve. God warrants every soul to call him Father, that is brought to a desire to become his child. None ever call'd God Father, out of a sincere desire to that relation, and the duties of it, from whom God refused to ac∣cept of the title. We never find God quar∣rell with any, upon this account, for calling him Father, except they were such as deny∣ed him filial duty, and reverence. Supposing then that thou canst not call God Father, upon evidence of particular faith, yet do it upon grounds of relyance, such as his offers, invitations, promises: plead that promise
of Relation, 2 Corinth. 6. 18.
4 Ask spiritual good things of him under the obligation of that relation. And urge him with his Fatherly bowels in Jesus Christ, to all poor souls that come unto God through him. Call him Father at adventure, upon Christs score, and see whether he can disclaim the name. The advantage of this will be the hearing and granting of thy petitions; and the Answer of prayer, will be an evi∣dence of thine Interest. No greater foun∣dation of Assurance, then the Answer of our Prayers, Psal 66. 19. See what a kind of Argument the holy man drawes Assurance from in that place, If I regard iniquity in my heart, the Lord will not hear my prayer. But verily God hath heard me: That is, the Mi∣nor Proposition; the Conclusion is natural; therefore, I do not regard iniquity in my heart So in this Case, the Argument will be un∣denyable.
Quest. But suppose some Sin of a deeper dye then ordinary, straighten me, and weaken my confidence in approaching to God.
Answ. (1) Then sensibly confesse and be∣waile that sin before God. Acknowledge that thou dost not only deserve the darkning of thine own faith, but also the darkning of his face, and that not only here, but hereafter
for ever. That thou canst not tell with what face to call him Father, having so mis-behaved thy self towards him.
(2) Apply thy self to his Throne of Grace, for renewed pardon, and that the sense of that pardon may open thy mouth again, Psal. 51 12, 13, 15.
(3) Consider, thy acceptance depends not on thine own worthinesse, but on his meer mercy and goodnesse in Jesus Christ, who is an Advocate for sinners, and a Propitiation for sins, 1 Joh 2. 1, 2.
(4) Put a bold face upon it, (as wee say) and adventure (as before) upon the claim of that relation, and use it in order to the ob∣taining of all necessary grace from God; resolving in case thou ever see his face again in love, (yea, though thou shouldst never see it again) to watch against thy corrupti∣ons for time to come, and walk more care∣fully under the Obligation of that relation then ever before. Follow on this course though against the grain of thy own jealous heart, and thou wilt find thy heart grow warm, and thy pulse more quick by a sensible recovery of lost spirits and life to thy prayers.
II. This lets us know how we may main∣tain, when we have; and recover when we have lost, the heat of our affections, and confidence of our hearts in Prayer; to wit, by maintaining our Assurance of Gods love, 1 John 5. 14, 15. The Apostle writes to them whom he endeavours by several tokens to
assure that they are the children of God, and then drawes up the advantage of that Assurance. And this is the confidence that we have in, (or concerning) him▪ that if we ask any thing according to his will, he heareth us, &c.
The way then to keep present, and re∣new lost boldnesse, is to keep and re∣new assurance of Gods love by the Spirit: How you may do that, I have shewne be∣fore at large, and so shall spare repetiti∣on here.
III. THis stirs up all who have the witnesse of the Spirit, to three Duties.
(1) To be much in Prayer.
(1 Those that have it not, are not to neg∣lect it, nor are they excusable for slighting it
over, who walk in darknesse. Now, if they must drive on in this rode, who (because the wheels of their Chariots are taken off,) must needs drive heavily: how are you bound who have wheels, and those oyled too, that you may go on the more cheerful∣ly?
(2. If God should with-draw (what you neglect) the comfortable refreshments of his Spirit, and make you howle after him un∣der spiritual darknesse, in a wide and howling wildernesse of desertions and temptations, you will find a difference between sailing in a clear day and a calm sea; and steering the same vessel in a dark night and stormy sea, when neither Sun, nor Moon, nor Star ap∣peares to direct the course. And then you will wish you had used days of spiritual peace for maintaining Trade with God. Trouble∣some times are bad times to trade in▪ The uncertainty of Adventures and re∣turnes, must needs cool the Merchants endeavours.
(3 Others may, but you must prevail with God. I mean, the arrowes of prayer, which by souls in darknesse are shot at adventure are not altogether without hope of acceptance; but yours are beyond possibility of miscarrying, and that not only in themselves▪ but to you also, you being in the light of Gods coun∣tenance, are particularly assured, that what∣ever you ask according to his Word, he heareth you, 1 Joh. 5. 14, 15.
(4 Hopes to speed are the wings of pray∣er. Assurance (as I before have shewed) will be maintained by prayer, and weakned by the neglect of it. Let a man be never so in∣timately acquainted with a friend, and never so certainly assured of his love, yet disuse of entercourse will occasion jealousie and di∣strust, or at least shynesse and feare of being too bold with each other.
(5 You wrong many others. You are the Favourites of heaven; how many Petitions of poor dark Saints in corners, are put into your hands for dispatch to the Throne of Grace? How many occasions wherein you may serve the Church, come athwart you (as wee say) daily? And can you betray all these by your negligence of improving your interest at the Throne of God? No man may do more good, if he attend with diligence and watchfulnesse, then an honest Favourite to an earthly Prince. You must not pray for your selves only, but for them that cannot pray too. You that are Gods Favourites may do much good if you bestir your selves.
(6 Know this also, that God delights in the Musick of your Prayers. Other men alwayes find matter of complaint, but you are more fitted for Sacrifices of praise. And he that offereth praise glorifieth God, and so 'tis no wonder if God delight most in such a Pe∣titioner. I must not be understood, as if God did not also delight in the saddest complaints
of a troubled spirit, as they are offered up to him in a way of Petition. But yet surely, (I think I may say) God loves that Prayer most that most carries man out of himself to him, and praises of assured souls are such giving Duties, (if I may so speak) as do not only receive from God, but (in a sort) bestow up∣on him.
(7 Adde to this, that the very present comfort of communion with God (if there were no other advantage) to a gracious soul, were encouragement enough to Duty. How are the Saints of God wont to rejoyce, if God give them now and then a glance of his countenance? How, when they have not had communion with him for a while, do they complain, as if every day were a year, every year an Age? And is the re∣freshment of that communion so slight un∣to thee, that thou canst now passe many dayes, it may be weeks, without any sensi∣ble affection of grief and trouble, at the slen∣dernesse of intercourse between thy soul and him? especially when 'tis not through his strangenesse, but through thine own.
(8 Consider what this liberty of ap∣proaching to God cost Christ for thee. He laid down his dearest bloud to bring thee so nigh▪ Ephes. 2. 13. and Heb. 10. 20. He hath consecrated a new and living way through the vail, i, e. his flesh.
(2) STir up the grace of God that is in you; pray with life and fervency. When we are bid not to quench the Spirit, that prohibition stands between two verses, wherein the proper means of preserving the Spirit alive in the soul are prescribed, Pray without ceasing, and in every thing give thanks * 1.120 goes before; and Despise not prophecying, comes after. Implying, if our affections be indifferent to prayer and preaching, we need use no other meanes to quench the Spirit. Fire will be extinguished by neglect of blowing up the coals, as well as by throwing water up∣on them.
To move you hereunto, consider,
1 There is little difference (as to the com∣fort of grace) between grace lying dead, and no grace at all. A man that hath riches, and God gives him not an heart to enjoy them; wherein is he better, (as to the comfort of his life) then a man that hath not a penny in the world? This is an evil thing under the
Sun, saith Solomon, Eccles. 6. 1, 2.
A man that hath no grace, enjoyes no com∣munion with God, sits dull and unprofita∣ble under all Ordinances, makes no spi∣ritual advantage of any enjoyment; and so doth the man that hath grace un-im∣proved.
2 The lesse you stir up your graces, the less you will be able to use them, when you have need. If a mans faith, humility, sorrow for sin be away in one Duty or two, he will not find them readily at hand when he would make use of them again. A tool a man useth at every turn, will not be so often out of the way, as one he useth but now and then. Be∣sides, suppose them constantly at hand▪ yet if not imployed, they will be rusty and unfit for use; except they be rubbed up by constant imployment.
3 Corruptions will be stirring daily; and Satan will be perpetually blowing them up, especially in the Duty of Prayer. There is no Duty in which the people of God complain * 1.121 more of distempers and distractions, then that Duty. The thief is abroad active and vigi∣lant, and shall the Traveller ride on careles∣ly and not look about him, to keep his wea∣pon in a readinesse for every assault. There is no rode more infested with Thieves then the rode betweene earth and heaven; the Traffick is precious, and therefore a man had need stir up and quicken himself to all the cautiousnesse that may be, and muster up all
his strength for a convoy to secure the passage. Now there is no convoy that more secures all our duties in that traffick, and all our returns, then a convoy of active graces.
4. The Saints of God have used to do so, to call upon themselves, and to quicken themselves unto a spiritual and lively performance of duties to God. David is frequent herein, Psal. 103. 1. All that is within me praise his holy name. Arise faith, humility, self-denial, joy, hope, and be stirring; I am about a duty of im∣portance, and that to a God to whom I stand deep∣ly obliged; do your best therefore to help me to praise his holy name. So Psal. 57 7, 8. My heart is fixed, (or prepared, or ready.) Awake, my glo∣ry. Tongue, See you do your duty lively and vigorously, awake my Psaltery, and I my self wil awake early; i. e. I wil stir up all my graces to bear you company. And the whole Church complains of the want hereof, Isai. 64. 7.
5 God in all his grants takes special no∣tice of the activity of our graces in approach∣ing to him. Jer. 30. 21. Who is this that en∣gaged his heart to approach to me, saith the Lord? q. d. There are many that approach to me, but who is that (among all the rest) that engaged his heart to approach to me? Of all the rest, I take notice of him, he quickned all his gra∣ces, and stirred up all his soul on purpose that he might approach to me. As if a great man come to a Town, and publick entertainment be made him; if any one among the rest, be more active then ordinary, he takes especial
notice of him; Who is this that makes so much ado above all the rest, I must take special notice of him, and gratifie him with some extraordi∣nary favour. God lets passe an hundred lazy Petitioners, and seeks out a fervent one in a throng of Christians.
6 If you do not stir up your graces to seek God, God will stir them up for you. If an horse that hath mettal enough grow dull, the rider puts to the spur to quicken him. If you grow dull and careless in Duty, God will spur up your graces, and quicken you to your pain, and cost too. Indeed (saith God) is it so? Can such a man afford me no better servi∣ces then so? is every slight slovenly performance good enough for me? Well, I will be served with that that costs him something before I have done with him. With-draw thy comforts from him (Spirit,) smite him (sickness,) vex him (Satan,) persecute him (enemies:) I will war∣rant it I shall hear from him shortly in another guise manner. Hos. 5. 15. In their affliction they will seek me early, Take this for an usu∣al rule; Ordinarily, after a continued deadness and formality of Spirit upon a Saint in Duty, comes some sharp affliction or other.
Quest. BUt how shall I stirre up my selfe to seek the Lord? How shall I recover out of this strange deadnesse and for∣mality of spirit which I am fallen into?
Answ. (1) Ʋse not to set upon the duties in which you approach to God, without medi∣tation. David says of himselfe, whiles I was musing the fire kindled, Psal. 39. 3. Meditate principally upon the most proper moving ob∣jects of every grace. Faith acts upon Gods (faithfulnesse) in his promises; to stirre up faith (therefore) meditate upon God in his faithfulnesse, and that, as declared in some special promise, that concerns thy case, and condition. Love and thankfulnesse, are ex∣ercised upon the goodnesse of God; Meditate upon the goodnesse of God to thee in particular, to stirre up those graces; humili∣ty is most affected with a mans own vilenesse and Gods glory compared together; here then, set out God in his majesty, as gloriously as thou canst, in thy meditations; then view thy selfe, and thy own vilenesse, especially
reflecting upon those sinnes of thine, which have had most vilenesse and loathsomnesse of circumstances, and are attended with the most abhominable aggravations. And so in o∣ther graces.
2. Choose the most free and lively seasons for duty. The morning, before worldly busines hath deadned & flatted the spirit, is of special use for prayer. 'Twas not for nothing that David so often made choyce of that time, Psalm 5. 3. & 59. 16. & 88. 13. & 119. 147. & 63. 1. 108. 2. &c. If a man will attend a∣ny businesse without distraction or distur∣bance, that is the time to be beforehand with the disturbances of dayly businesses, and oc∣casions. When we slip out of every worldly imployment into prayer, or at night when we are half asleep, mix nods with petitions, no wonder if we complain of deadnesse, and dulness and distraction.
3. Watch to prayer, Col. 4. 2. Continue in prayer, and watch thereunto, &c. 1 Pet. 4. 7. Be sober and watch unto prayer. Watch a∣gainst Satan, who will then be busie to di∣sturbe you, it may be with Atheistical and blasphemous thoughts and other such distra∣cting suggestions; and you then watch against him, when you set your heart against them, and turne your prayers edge against them, till you have cast them out, and then returne to your duty again. Watch a∣gainst your usual carelesnesse, and when you find it growing upon you, do likewise. Watch
against vain wandring thoughts, and throw them out by a speedy laying hold upon some more weighty Meditation, if any such be at hand: if not (but thou findest thy self wholly possest with such fancies) do as before I advi∣sed, turn the edge of thy prayer for that while against them. Watch the kindlings of the Spi∣rit, and where thou findest but one little spark of fervency and zeal, glowing, ply that Meditation, that Subject hard that kind∣leth it. Follow the Veyne, and thou wilt be Master of the Mine at last.
4 Be much in begging the Spirit of prayer, and calling him in to constant assistance in the Duty. Urge his Office upon him, he is a Spirit of Grace and Supplication. And to enliven and embolden the Saints is his prin∣cipal work.
5 Rest not in formes of Prayer. I do no way doubt but that a godly person newly brought in to the exercises of Religion, may be some∣times to seek in expressing himself, before o∣thers, and in such a case (if a publick per∣son or Master of a Family) I am not so severe as to forbid him the use of a good form, ei∣ther of his own or others framing: and in the closet it may be good to read now and then for example and pattern, the formes of others, but especially the prayers of the Saints recorded in Scripture (and among them the Psalmes, which are (most of them) made up of matter of prayer, either in way of Confession, Petition, or Thanksgiving)
that they may suggest to us quickning mat∣ter of prayer. Nay, whiles I read ano∣thers form, wherein I meet with passages su∣table to my condition, I know not why I may not say Amen to such Petitions: But yet I know not by what warrant a∣ny one in private, or constantly before others, binds himself to the very same se∣ries and frame of words. Nay, I think it is an Argument either of much lazinesse, in not improving the utmost of a mans owne abilities and interests in the Spirit to enable him, or at least it proceeds from a fond and erroneous conceit of God, as if he minded more an exact composure of Petitions, then the real (although immethodical, and lesse quaintly dressed) desires of a mans heart. The truth is, no man useth a form of pray∣er much, but finds it (if hee know his owne heart) a great deadning, to his Spirit. If a Preacher should twenty times in a year preach over the same Sermon, would not the veryest Formalists of his Congregati∣on (and indeed all others) sleep and grow weary under such preaching? And do we not see the same effects generally under a form of Prayer? or (at least) is there not the same reason, why wee should expect them? A perpetual use of the same form, is a more tedious tautology, then that which such persons often blame in conceived Prayer; viz. the repeating againe and againe the same Petitions in
the same prayer. For this may proceed from fervency. See Psalm 124. 4, 5. and 116. 14, 18. and 80. 3, 7, 19. The other im∣ports, or begets lazinesse; at least it gives suspicion of it (and that not altogether cause∣less) to others, which hath much of the ap∣pearance of evil in it.
Object. But (Sir) will you have us al∣wayes adventure upon an extemporary way of prayer? Shall I offer to God that that cost me nothing?
Ans. No, by no meanes. But you must know that conceived Prayers, upon the va∣riation of a mans condition, or other oc∣casions, are not the same with extempore prayers.
1 A man may pray extempore in a forme; if he come unprepared, and rush up∣on it, as too many do, as the horse into the battel, he offers up the Sacrifice of fools, and is rash with his lips before the Lord, which is for∣bidden, Eccl. 5. 1, 2.
2 And (on the other side) a man may al∣wayes very as occasions vary, and yet not pray extempore, having before meditated up∣on the matter of his Petitions, and layd up store of furniture for prayer, though he trust much to present gifts for expressi∣ons; I cannot call this extemporary pray∣ing.
3. Neither yet is it unlawful (upon some occasions, and in some cases) to adventure upon this Duty extempore, both
for matter and form. As in daily and hour∣ly occasional Ejaculations, in case of a sud∣den call unto the Duty by any unexpect∣ed providence, &c. in which cases, Chri∣stian prudence being the Judg, and judg∣ing rightly, the petitions are neverthe∣lesse welcome to God for their extempora∣rinesse.
4 (And lastly) yet must we use this liber∣ty very tenderly and suspiciously, lest our hearts perswade us that there is a greater frequency of such occasions then there is, and so it prove a snare to us (when we find (it may be) more then ordinary abilityes, without ordinary endeavors; as somtimes when God calls to sudden service, he gives in sudden supplies) we may be tempted to expect the same abilities in the same way, without the same call. We must not tempt the Lord our God. And that is done (one way) when we expect extraordinary supplies from him in the neglect of the ordinary way appointed by * 1.122 him for the attainment of them.
(3) COme boldly to the Throne of Grace; as Children to a Fa∣ther.
1 Under the Assurance of Gods love; this is easie. This will make a man talk with God face to face, as a man talketh with his friend, as it is said of the familiarities that passed between God and Moses. Exod. 33. 11. to commune with God, and draw nigh to plead with him, when others stand at a di∣stance, as Abraham, Gen. 18. 22, 33.
2 We may, under that assurance, claim it as our priviledg. A Princes Son, when o∣thers are kept out by Officers and Guards, is admitted at all times, if any Guard stop him, he pleads the priviledg of his Relation, So though there be never so much darknesse, and fire, and terror round about God, that seems to guard his presence from a Creatures approach, an assured Saint can say, Make way there, and let me come to my Father; guards are appointed to exclude strangers, not sons.
3. God expects and requires we should
come with boldnesse to his Throne, Hebr. 4. 16. Let us come boldly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, taking liberty to speak any thing; so the word signifies in the Original. Not simply, any thing, quicquid in buccam, for Solomon cau∣tions us against that, Eccles. 5 1. (as is a∣bovesaid) but any thing that becomes the reverential duty and honour that we owe to God as to a Father. A child may say any thing to a father, that is, that becomes a child to speak, or a Father to hear. Besides, he may speak without fear of being made an Offender for a misplaced word, for a fault of circumstance, as other strangers are.
Nay, when God doth not hear the Saints voice (as many times when they are under some pressures that over-burthen them, he may not.) How he calls for them, and invites them to speak, Cant. 2. 14. O my Dove, let me hear thy voice, for thy voice is sweet; q. d. I wonder I heare not from such or such a child of mine. It may bee my little child thinks I cannot away with broken language, the language of a troubled spirit. O, yes, the broken and stammering tongue of a child is sweet. It is a mighty encouragement to boldnesse; that a man cannot be more bold then he is wel∣come.
4 This is the purchase of Christs blood. We have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this bold liberty of speech, through the blood of Jesus, Heb.
10. 19. We may draw nigh (which is an action importing confidence, when we have to do with our betters) but upon what account? Upon the account of Christs bloud, when strangers must stand off, and keep distance. Ephes. 2. 13. And it is the fruit of his Intercession. Therefore Heb. 10. 22. we are bid to draw neer in full Assurance of faith, that God wil not bid us depart his pre∣sence, or stand further off, and the ground of this boldness is the purchase, and intercession of Christ, v. 20, 21.
Hee that hath made his way by an ac∣ceptable present, or hath the protection of some honourable and acceptable Courtier, will draw nigh and present a Petition to an earthly Prince, with confidence. God never received a present that he was more delighted with, then the active and pas∣sive obedience of his Son, nor can wee come to God under the wing of a more powerful Advocate. On this last Head I could enlarge abundantly. As by represen∣ting to you,
The dearnesse of this Son to God. He is his beloved Son, Mat. 3. ult. in whom his heart is at rest.
The infinite value of his obedience; which we plead; in proportion whereunto, the things we ask are lesse then nothing. Hee offered that to God, which by the merit of its worth, might have sufficed to purchase infinitely be∣yond what 'tis possible for us to enjoy.
The earnestnesse, sensibleness, importunity authority, (if I may so speak with reverence, of his Intercession.
See the former, Hebr. 4. 14, 15. and 2. 17, 18.
The latter, John 17. 24. There are, in a sort, Verba Imperatoria, words of com∣mand (shall I say?) Father I will, that those whom thou hast given me, be where I am.
5 The Spirit of God is the Framer of our Petitions, and we may then be bold to pre∣sent them, because he makes Intercession ac∣cording to the will of God
If a skilful Lawyer frame a Petition for a man, and put every word in its place, a man will be more emboldned to present it, then if it were his own composure. Rom. 8. 26▪ 27
6 'Tis for Gods dishonour when his chil∣dren come sneakingly and pusillanimously to the Throne of Grace. If a man should see a Fa∣ther, that his children did scarce dare to speak to, but in a mumbling, tremulous manner, would he not have cause to look upon him, as a cruel tyrannical father, unreasonably severe to his children?
Quest. BUt suppose I cannot come to God in this manner with an holy bold∣ness, how shall I procure it?
Answ. I answer, either
1 Thou hast never had this actual bold∣ness and confidence in prayer, though thou hast had a just right to it. Or else
2 Thou hast had it, and hast now lost it.
1 If thou hast, notwithstanding thy Assu∣rance of Gods love, or at least, some comfor∣table whispers thereof in thy heart, never had this boldnesse in Gods presence (as it is possible it may bee the case of many a child of God. Some children, even of earthly parents, though they be assured of their fathers love, yet cannot, for their hearts put on a bold face to speak to them, as some others can: and so 'tis often, according
to the different tempers of Gods children to be seen in their addresses to God.)
I say in this case.
[1.] Thou must look upon it as a duty, so grounded, as before, and such a duty as God is exceedingly delighted withall: and so strive to break the bonds of sinfull modesty. There is a sinfull modesty, which the very Phi∣losophers condemne as a vice in morality, and call it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is nothing but a ru∣stick, and foolish weakness of countenance, by which a man is hindred from just and ho∣nourable actions, because hee cannot look discouragements, and oppositions in the face, as he ought to do.
This is an infirmity, even in Gods peo∣ple. They come to God many times in Duty, as if they were doing that that they are ashamed to bee seen in, and are afraid of being taken in the fact.
This they must labour exceedingly against as an infirmity, and often remember that they offend against an expresly commanded Duty, if they come not boldly to the Throne of grace.
[2.] Labour to fortifie thy selfe against all such things, as may weaken thy confi∣dence. Such as,
(1) The consideration of Gods greatness and majesty, with thine own vilenesse and unworthinesse. In which case, consider,
(1. True, this should stirre up a fear of
reverence, and caution, that thou do nothing unworthy so great a presence, Eccles. 5. 1. But thou must take heed of a fear of diffidence, a fainting, discouraging fear: and to this end consider,
(2 That though God be a great God, and a great King, above all gods, yet he is thy Fa∣ther; and Royal dignityes, though they re∣quire a reverence sutable to the distance that ought to be between a Prince and a subject, and that, even from a sonne; yet they stoop themselves exceedingly to relations. Ahasu∣erus, though none be dispensed with for in∣truding into his presence without a solemne call by the holding forth of the golden Scepter, yet remitts of the rigour of that ceremoni∣ous distance to Hester his wife: and Solomon * 1.123 when his mother Bathsheba comes to him up∣on the throne, he arises and commands a seat to be set for her on his right hand. 1 Kings 2. 19.
(3. That that great God hath promised to stoop and condescend to a way of communion and familiar converse with such vile creatures, un∣der the sense and apprehension of their own vile∣nesse, Isa. 66. 2 & 57. 15. Psalm. 138. 6. Though the Lord be high, yet hath he respect to the low∣ly. So that no man hath more right to bold∣nesse in the presence of God, then he that is most sensible of his own vileness. God will not upbraid such a petitioner with his vileness, Jam. 1. 5.
(4. That the Saints of God have married
these two together, a serse of their own vileness, and a gracious boldness in the presence of the Lord. David never prayes more boldly, then when he acknowledgeth his own un∣worthinesse, 2 Chron. 29.
And 'tis remarkable, how bold Abraham was, and yet how much humility he manife∣sted in one chapter, Gen. 18. 27, 30, 32.
5. That the worthiness, in which we are to expect acceptance from the Lord, is not in our selves, but in the Lord Jesus, so that al∣though in our selves, we have cause to hang down our heads, yet in him we may lift them up with confidence. We cannot plead, we are worthy; but we may plead, Father, though we are not worthy, yet he is worthy for whom thou shouldst do this. Father, thou canst not be just (I confess) to me, if thou do not punish my sinnes; but thou canst not be just to Christ, if thou do not pardon them. Thou art not just to me if thou do not reject my person and prayers, but thou art not just to Christ if thou do not accept them. 'Tis no wonder the Priesthood of Christ is every * 1.124 where made the ground upon which we are pressed to this boldnesse. As, in the places before quoted, Heb. 4. 15, 16. & 10. 20▪ 21, 22.
(2) Against the present unfitness and in∣disposedness of thy heart in prayer, and the unsutablenesse (upon that account of thy prayers) to his greatnesse, majesty, and holi∣nesse, (another hindrance) fortifie thy self, by considering
(1. That (although it be thy duty to strive against, and grieve for, and labour by all possible means to quicken thy selfe from that dead and dull frame of spirit; yet) thy Father knowes how to pity and pardon invincible distempers of spirit, and defects in prayer, especially when thou groanest un∣der them. Psal. 103. 13. As the Father pi∣tieth his children, so the Lord pitieth them that fear him. Now a Father will look upon the good will of a child that offers at the perfor∣mance of a service to him beyond his strength, and accept it with pity to, and compassion upon his weaknesse. God ac∣cepts in this case the will for the deed, and ac∣cording to what a man hath, not according to what he hath not.
(2. That our boldnesse and confidence in prayer is injurious to Christ, if we lay any of the weight or stresse of it, upon our own per∣formances. Because our prayers were never intended for such means as procure accep∣tance by their own efficacy, but mreely as means sanctified by God to conveigh to us what God gives upon the account of Christs pur∣chase. So that if I put any prevalency upon mine own prayers, when never so excellent, or make the imperfections of them a ground of distrust, I wrong Christ.
(3. That Jesus Christ is an High-Priest consecrated by God for this very purpose, to take away the iniquity of my holy things Exod. 28. 38. This was typified in Aa¦rons
plate of pure gold upon his forehead, wherein was written, Holinesse to the Lord; which he alwayes wore before the Lord, to signifie, that he was to bear the iniquity of their holy things, whose offerings he pre∣sented: And thus Jesus Christ stands before the Lord with a plate of pure gold, even the perfection of his owne righteous∣nesse and merits upon his forehead, and in them is written Holinesse to the Lord, upon the account whereof the Saints may bee assured of the acceptance of all their services as holy. Compare this with Apoc. 8. 3 The Angel of the Covenant, is there represented standing at the Altar, with a golden censer and much incense; a golden, holy nature, in which there was no sinne, and much incense of merit, which hee offers with the prayers of all Saints upon the golden Altar of his divi∣nity before the Throne.
3 Against the guilt of sin (another hinde∣rance) consider,
(1 Forgiven sinnes are no sinnes in the ac∣count of God. Therefore, saith God, I will blot out your iniquities as a thick cloud, Isai. 44. 22. The cloud when it is scattered by the wind and Sun, hinders no influences from the heaven upon the earth. Neither doe the sinnes of Gods people hinder any entercourse between God and the soule, when God is once reconciled unto them againe. The Lord is said also, to put away the sins of his people, as far as the East is from the West,
Psal. 103. 12. to cast them into the depths of the Sea, Micah. 7. 19. to blot them out, so as to remember them no more, Isai. 43. 25. So that though sinne should be sought for, yet there shall be none, Jer. 50. 20.
(2. That we have an Advocate to plead with God, that hath satisfied for them, and therefore can answer all objections in that behalfe, 1 Joh. 2. 1, 2.
3. The neglect of prayer, under the guilt of sinne, will harden the heart, and alienate thee the more from God. The longer a child keeps out of the fathers sight after a fault, the more he dreads it.
[3] Study promises. Those are the great charter of a Christian; what God hath pro∣mised I may boldly aske. O never be bea∣ten from that plea. All thy present discou∣ragements are but Satans tricks and querkes, by which he endeavours to baffle thee out of thy pleas and claims, to make thee urge pro∣mises faintly and doubtingly: and if he can do that, be gets an imcomparable advantage upon thee. When I have an honest mans pro∣mise, if he seem to act contrary thereunto, I will never leave urging his promise till I have obtained what I desire: come to God and say, Lord, I confess, hadst thou not promised, I should not have dared (considering mine own un∣worthiness) to have opened my mouth before thee: but seeing I have a promise, I will never hold my peace, I will not be daunted out of my suit, by any possible discouragements. If
thou canst not shake off thine own promises and merciful engagements, I am resolved thou shalt not shake off me.
[4.] Be frequent in thy converses, and fa∣miliarity with him. Acquaint thy self with God. A man that is shy of asking of a friend at first sight, growes more acquainted by use and custome of acquaintance. 'Tis Eliphaz his good counsel, Job 22. 21. Acquaint now thy self with God; i. e. by familiar converse, and it followes, Thou shalt lift up thy face to God, ver. ••6. This will make thee bold to come to God in prayer.
[5] Study God in Christ more, and take heed how at any time thou viewest God out of him. I have given you some light touch∣es before of the improvement of Christs name in prayer for the attainment of spiritual boldnesse.
I shall here enlarge in some few things more, which do not so properly relate to the particulars which occasioned those touches, and so require a distinct conside∣ration.
1 Study God in his Engagements to Christ in thy behalf.
That he shall have the full power of all the Treasures of God, whence any particu∣lar souls wants may be supplyed. Treasures of Grace, Isai. 11. 2. and these for his people. The Ointment on his head reacheth his gar∣ments, Psalm 133. 2. Joh. 1. 16. And strength. I have laid help (saith he) upon one that is
mighty. Help? What help? surely suffici∣ent supplies, and means of relief for all his people, in all their wants and exigencies, Psal. 89. 19. Sutable to this is that Phil. 4. 13. And for all supplies. See Col. 1. 19. It pleased the Father, that in him should all fulnesse dwell. Why so? see verse 18. Because hee was to have plenitudinem capitis, the fulnesse of an head. He is the head of the Body. So that whatever I want, it is for security (if I may so say) already made over to that friend in trust, so as God to eternity can never revoke it.
2. Study God in his performances to Christ. He never asked any thing, no, not in the days of his humiliation, in which he did not prevaile; Father, I thank thee (saith he) that thou hast heard me, and I know thou hearest me alwayes, John 11. 41, 42. Many thou∣sands have made use of his name from the be∣ginning of the World, and never any one failed of acceptance to this day.
3. Consider the neere union between the di∣vine nature and the humane in Christ. That it is not onely an union of relation as be∣tween friend and friend, father and sonne, nay, nor husband and wife; (and yet this last is so near an union, that the Scripture calls them two, one flesh.) But a real, personal union, in which God and man make up the same one person, Christ. Now surely this nearnesse of union between God and our nature, cannot but infer the most entire friendship, and by
consequence the most full communion that can be. And as by the relation that wee have to his humane nature, now marryed to the divine, we are emboldened by the relati∣on of our flesh to come to Christ, and he by the relation of his flesh bound to sympathize with us; so by the relation that his flesh in this union hath to God the Father, we may come to God the Father too, with assurance that this marriage into our kindred, must needs derive some more particular respect unto his family, and humane relations. And to en∣courage thee to this, I add, that no natural relation, that he had in the World, (as such) would be more prevalent with him, then thou, if thou be of his family by faith. No, not his very mother according to the flesh; so that were I of the Papists mind, for praying to Saints to intercede for me to Christ, I should as boldly use any of the glorified Saints as her mediation; and if she were on earth, if she prayed in her sonnes name, she had no more advantage by the relation of a mother to his natural body, then another Saint by the relation of a member of his my∣stical body. For as Christ received not his person from the virgin, but his nature, so hee cannot be affected with any such personal respects as we are: but whoever doth the Will of his Father, (as himself saith, when his mo∣ther and brethren came upon the account of relation to call him off from a work that concerned the spiritual good of other Saints)
is his brother, his sister, and his mother, Mar. 3. 34, 35. i. e. As dear as any of those Relations: And for this reason (I doubt not) when his mother, (it is likely up∣on the account of her relation) spake to him to work a miracle in turning water into wine; (that she and others might not think that upon that ground he would do more for her then for other Saints) he answers her by the common terme of woman, and takes her up so short, Joh. 2. 4. It may be, you may conceive if you had a natural relation to Christ, you might be more bold with his name to the at∣tainment of any thing from God. I tell you again, the meanest woman here, upon Christs account may aske as boldly, as the Virgin Mary might: because the union between God and man in Christ is not such an union in which he assumed a humane person, but on∣ly an humane nature.
[6] (And lastly) pray not (ordinarily) but upon a due preconsideration of the wants you are under, with the exigency and necessity of your condition. This (I have before told you) will cause boldnesse. He that is in want, strains no complements. This consideration made Hester bold, Hest. 4. 13, 14, 15, 16, 17. she and her people were like to perish by Ha∣mans plot, and if she went not in, there was no preventing it, therefore (saith she) I will go in boldly, not straining at legal formalities. I can but perish by going in, and I shall perish if I go not in; therefore I will go in, though not
according to Law, and if I perish, I pe∣rish.
Ans. 2. If thou be one that hath had this boldnesse in the presence of God, and hast lost it, my advice to thee for the recovery of it, is,
(1. Enquire how thou hast lost it, whe∣ther
1 By some renewed sin. This is a thing that will make a Saint hang down his head in the presence of God, Psal. 40. 12. David under the guilt of sin complains, Mine ini∣quities take such hold of me, that I cannot lock up. And Ezra coming to God in relation to others under a great sin, Lord (saith he) I am ashamed, and blush to lift up my face to thee Ezra 9, 6. Ever since sin came into the world, shame came in with it. Adam, when he had sinned, hid himself from God; hee could not endure the presence of God as be∣fore, Gen. 3. 8.
But of this, as of the following Hinderan∣ces of boldnesse, I have spoken before, and therefore shall but touch them now.
2. By some grosse neglect of keeping con∣stant communion with God in Duty. It may be, thou art growne a greater stranger to God then before, God hath not been visi∣ted by thee as frequently as he was wont to be.
3 By some sinful neglect of stirring up the Graces of God in Prayer. Thou hast prayed (it may be) but in a cold, formal, superfi∣cial
way. If any of these be the cause of it, my advice to thee in the next place is (as formerly.)
(2 Remember whence thou art fallen, and repent, and do thy first works. Remove the obstacle (as was directed above in the case of lost Assurance) and then thou maist renew thy confidence.
(3 Practise all the Helps to the recovering of this holy confidence when it is lost, which are above prescribed to the attainment of it at the first. Look on it as a Duty, fortifie against the forementioned discouragements, study Pro∣mises, renew thy apprehensions of God in Christ, come with a due pre-consideration of thy wants, and the exigencies of them.
(4 To these add,
1 An holy expostulation with God concern∣ing former familiarities. Mind the Lord of the acquaintance that hath been between him and thy soul, intreat him to continue it; Lord, where are thy ancient loving kindnesses? How many hours have I spent in familiar in∣tercourse of love between thee and my soul I but Lord, now thou art a stranger to me, and there passeth little of common courtesie between us. Lord, why dost thou make thy self strange to me? Cause thy countenance to shine upon me as in the dayes of old. So we use to re∣cover familiarity with friends, call old pas∣sages to mind, and this occasions discovery of the reasons of that alteration of counte∣nance and carriage, and produceth new mutu∣al engagements.
2 A renovation of that Covenant of friend∣ship between thy soul and God. Assure him in the strength of Jesus Christ, that thou wilt omit no office of kindnesse and respect for time to come; but wilt every way to thy utmost ability walk worthy of a renew∣ed acquaintance, if he will re-admit thee to such an intimacy. Such a condition (I am perswaded) David was in, Psalm 101. O when wilt thou come to me! ver. 2. And then he vowes what he will do to maintain fami∣liarity with him, if he will receive him to the same intimacy as formerly, I will walk in my house with a perfect heart. &c.
Quest. BUt I may possibly be too bold, and I hear the Saints of God in Scripture described by a trembling, fearful frame of spirit▪ in the presence of God. How may I bring both these together; this bold∣ness and that fear.
Ans. To answer this, I will shew you
First. Wherein the boldnesse that becomes a Saint in the presence of God, consists; and so how far I may be bold.
2 And then, What this fear and trembling is, that should be joyned with it?
3 That and how these may be joyned.
* 1.125 (1) A Saints boldnesse before God con∣sists in
1 The liberty of the exercise of prayer it self; that a Saint may at any time, in any place, upon any occasion addresse himself to God, and expect visits from him. A man is bold with a friend to whom he is admitted at any hour, whom he visits perpetually, and is visited by him without any exception of times, or observance of seasons; which yet were proper for a stranger. O the invitati∣ons and entertainments that an holy soul gives God, and God gives to it back again! Come my people (saith God) enter into thy cham∣bers, * 1.126 &c. and hide thee. I have gathered my mirrhe with my spice, &c. Eat O friends, drink, yea, drink abundantly, O my Beloved. Cant. 5. 1. And (on the Churches part) O when wilt thou come to me! Psal. 101. 2. Why standest thou afar off, O Lord? Psalm 10. 1. &c. When I awake, I am still with thee, Psal. 139. 8.
2. In the matter of prayer: where∣in,
1) A soul communicates to God all its counsel; and so layes all its burthens upon
the Lord, as we use to do upon a friend, that we may make most bold withal; yea, even those things that he would be ashamed, and afraid to utter to the most familiar friend in the world, 1 Pet 5. 7. Casting all his care upon the Lord; and that confidently, tum∣bling * 1.127 it upon him, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] and that by and by; as soon as it troubles a Saint, he heaves it off presently from his own shoul∣ders upon Gods. So Hezekiah spreads Rab∣shakehs paper before the Lord, Isai. 37. 14.
2) A soul begs of God any thing he wants. A man makes bold with a friend, when hee fetcheth every thing he wants from him, comes now for money, anon for rayment, a∣nother time for food and other necessaries, and all that his friend hath he makes bold to ask for, and hath it for asking: and Christ em∣boldens us to this, Joh. 15. 7. Ask what you will, and it shall be done to you; that is, what∣ever is in Gods power to give, whatever hee hath not bound himself from bestowing, what∣ever may be for his true glory, and our true good. God saith as one friend doth to ano∣ther, If any thing I have wil do you a pleasure, make bold to ask it, and it is at your service. As we say to a welcome Ghost; Sir, Make as bold in my house as if you were at home. So saith God, Soul, make as bold in heaven, my house, as in thine own, nothing shall be denyed thee that heaven will yeild. I have read, that Luther made bold upon this encouragement, Domine (said he) fiat voluntas mea. Lord,
let my will be done. A bold speech, but (in a clear case, falling under a plain Promise) im∣plying a clear truth. A Saint may expect the performance of his own will when his will is Gods will. Both these are in one verse of David, Psal. 38. 9. Lord, all my desire is before thee, and my groaning is not hid from thee. Thou knowest my secrets and my wants.
3 In the manner of prayer.
1 A Saint may speak to God in down∣right plain language, as to a friend. A man need not study complements when he deales with such an one: If he were to deal with an earthly great man, (especially to whom he is a stranger) he must place every word in order, and scare dare utter any thing but in Court language. God looks not after fine expressions, but warm affections.
2 God accepts of imperfect and broken ex∣pressions, when we can speak no better; lispings and stutterings of children are wel∣come to a Father, when (through infirmity) the child is able to speak no better. Davids groaning, Psal. 38. 9. Hezekiahs chattering, Isai. 38. 14.
3 A Saint may use fervency, urgency, and importunity of petitions. So Jacob, Lord, I wil not let thee go, except thou blesse me Gen. 32. 26. As a man who may be bold with his friend, takes him by the coat when he is departing, & holds him fast, and tells him in a way of familiar power and jurisdiction, (as it were) Sir, you shall not go hence to night, &c. So in the case
of Moses, God is fain, as a friend detained by such an importunate inviter, (as is before mentioned) to intreat Moses to let him go, Exod. 32. 10. This is exprest by our Savior by an elegant similitude, Luke 11. 5, 6, 7. 8. of one friends importunity with another at midnight, an unseasonable hour, and when the friend is in bed at rest, &c. So the Saints use to knock, and if knocks will not make God hear, they call, Where is the God of Eliah? 2 Kings 2. 14. if God seem to sleep, they awaken him, Psal. 44. 23. Give the Lord no rest, Isai. 62. 7.
4 A Saint may have confidence of audi∣ence and acceptance. Hebr. 10. 22. Let us draw nigh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in full Assu∣rance of faith.
(1 This appears in the Saints besetting of God with promises, that God cannot any way get off, if he would seem to deny them. See in David abundant proof of this. Psalm 119. 25 Quicken me. ver. 28 Strengthen me. ver. 58. Be merciful to me. ver. 65. Let it be well with me: ver. 76 Let thy kindnesse be for my comfort: ver. 116. Ʋphold me: ver. 169 Give me understanding; (and all) according to thy Word.
(2 In their challenges of Gods Justice, Truth and faithfulnesse, and all his Attributes to make them good. So David, Psal. 31. 1. Deli∣ver me in thy righteousnesse. And Psalm 35. 24. Judge me according to thy righteousness. Psalm 119. 40 Quicken me according to thy
righteousnesse, Ps. 143. 1. In thy faithfulnesse answer me, and in thy righteousnesse.
So Abraham appeales to Gods justice: Shall not the Judge of all the World do right? Gen. 18. 25.
And they presse sometimes upon the very glory of God, and challenge their petitions up∣on the forfeiture of his glory, Josh. 5. 7. What wilt thou do for thy great name?
* 1.128 (2) A Saints fear of God in prayer, consists,
1. In that conscience of Duty that brings him into the presence of God, if there were nothing else to move him thereunto; though he had no need, though there were no threat∣nings to the neglect of it, no promises to the performance of it, yet because God requires it, he dares not neglect it. This is that fear that God requires as a master, of all his people as servants. Now we must know that all fear of God as a master, that is, all o∣bedience out of conscience of duty, is not servile fear; but then 'tis servile, when it is not so much out of conscience of duty, as out of conscience of wrath or punishment upon neglect. A child is a Fathers servant, and o∣beyes him as such; yet obeys not servilely. Therefore God calls for this fear, upon this account. If I be a master, where is my fear? that is, dutifull obedience to my commands? Mal. 1. 6.
2. In the matter of our performances, it is a diligent care of what we offer to God, keep∣ing
the soul from offering stange fire, boun∣ding a mans desires with the will of God. A fear, lest any thing should slip from a mans mouth or heart, that is displeasing to God. As a child, though he may make bold with his Father, yet is carefull not to aske any thing of his Father, that he knows will dis∣please him: so in this, a Saint takes care that all his petitions be warranted by a rule, and encouraged by a promise, and beyond these he dares not wish, much lesse, come in∣to the presence of God to aske any thing. He dares not tempt God, by depending on him for, or desiring at his hands what his word doth not warrant.
But it is not such a fear as discourageth the soul in asking such things as a man hath warrant to desire. So farre as the promise goes, a soul dares ask, else 'tis not a child∣like, but a childish fear; not the fear of a Courtier, but the fear of a clown.
3. In the manner of performing such du∣ties: it is a deportment of the soul with that reverence as becomes the greatnesse and glory of God compared with our own basenesse, and unworthinesse and jealousie of our own hearts, lest we should do any thing unbeseeming such a God or such a duty.
1. No soul hath more reverend and high thoughts of God, then such a soul as hath most right to holy confidence in his presence. The more acquaintance with God, the more of this fear. None waits upon a Prince with
more reverence and observance, then the greatest favourites, the ordinary and stand∣ing Courtiers: A man that comes out of the Country, and is not acquainted with Maje∣sty, and State, is not so observant of every punctilio of ceremony, as those that are per∣petually about the Prince. This it is, that David speaks of (Ps. 89. 7.) God is greatly to be feared in the Assembly of the Saints, and to be had in reverence of all that are round about him. Gods greatest Courti∣ers, are most observant of him. The more we converse with God, the more wee know what becomes his glory, and majesty; and all irreverence proceeds from ignorance, and ignorance from want of converse with God. A country man reverences a Prince, no other∣wise then he doth his landlord, because he is not conversant in the Court, and observes not the state, and ceremony, kept and used there. The Seraphims that are the constant Courtiers of heaven, they cover their faces with a fear of awe and reverence, Isai. 6. 2.
2. None is more watchfull over his own heart in the manner of a performance, then a Saint, that hath most grounds of boldnesse and confidence in the presence of God. He dares not run rashly into Gods presence, and if but a low, mean thought of God arise, how doth his heart rise against it? If but a strag∣ling thought carry him off from his businesse, how doth he send out post after it, and call it
in again? This is a fear of jealousie, This is called watching to prayer (of which above,) * 1.129 and watchfulnesse proceeds from a fear of warinesse, though not from fear of dastardli∣nesse. Thus you see what fear a Saint is bound to bring to God in every performance.
* 1.130 That, and how, both these will stand toge∣ther, we shall shew in the next place, in a word. For I have in a sort prevented my selfe herein already. Only,
1. That it is so, see one or two places for it, Psal. 2. 11. Even in those services that require highest expressions of joy; rejoyce before him (saith the Psalmist) with trembling. A more remarkable place is that, Psal. 147. 11. The Lord taketh pleasure in them that fear him, in them that hope in his mercy. Hope (which in the old Testament is often taken for, and always implies faith) is here joyned with feare: one would think, doubting, and fear, might have been better matched: but see, God joyns hope or faith, (the mother of boldnesse) and fear together So Psalm 5. 7.
2. Concerning the manner how these are conjoyned; it is,
1. By a joynt premeditation, and collati∣on, of
1. Gods greatnesse and goodnesse; majesty and mercy.
2. Our own meannesse, with our great re∣lations.
3. Our own unworthinesse and Christs wor∣thinesse.
4. Our own inabilty, and the Spirits sup∣plies.
These, as they joyntly affect our hearts in meditation, so they leave sutable joynt-im∣pressions in prayer.
2. By a diligent observance of our spirits in the extravagancies of them both wayes in duty, and checking them with contrary medi∣tations: as when we find a petulant wan∣tonnesse of spirit, apt to break out, whereby we are endangered to make too bold with God; a Saint may correct that with appre∣hensions of Gods majesty, Isai. 6. 6. If care∣lessenesse and slightnesse of spirit, a Saint quickens it, with thoughts of Gods holinesse, and glory, such as Mal. 1. 8. and that of Da∣vid, 2 Sam. 24. 24.
So on the other side, if childish bashfulnesse, come in in stead of childlike reverence, or ser∣vile fear in stead of filial awfulnesse, he con∣siders Gods mercy, bounty, truth, Christs merits, and mediation, his own relations through him, &c. And so balanceth that scale when it weighs too low. Such coun∣ter considerations as these the soul hath at hand, to balast it selfe even in all the parts of Duty. And this shall suffice for the clea∣ring of these cases.
THis affords matter of abundant comfort to all who have this boldnesse and fer∣vency, from the operation of this witnessing Spirit in prayer.
1. In the work it self. Certainly it is a sweet thing to be able in all things to make a mans requests known to God, with confidence. How incomparable an ease is it to a man to have a bosome-friend, and him such a one, as is able not only to hear, but hear, and help to make of ones counsell in the weightiest, and most important busi∣nesses, in the greatest, and most unsuppor∣table burthens! especially, to a child to have such a father. This is the happinesse ascribed to the Jews above all other nati∣ons, meerly upon the account of an outward propriety, a visible, Church propriety, and
liberty of approach. Deut. 4. 7. to have God so nigh to them in all that they called up∣on him for.
2. In the rise of it. This is a main work of the Spirit of Adoption. You are arrived as high in point of communion with God, as you can possibly in this state of distance. The witnesse of the Spirit is our most comfortable enjoyment, and the prayers and prayses that proceed from it, our most comfortable employment that we are capable of here be∣low. And the comfort of it lies in this, that it is an act of influence from the Spirit of the most noble, and heavenly nature of any o∣ther; 'tis an evidence of a large and abun∣dant measure of the Spirit.
3. In the Issue of it, what may not such an one do with God? But that the cause of miraculous works is ceased, and so 'tis a tempting God to put him needlessely to ex∣traordinary expences, surely (I may say) such an one might (as our Saviour saith) say to this or that mountain, be thou plucked up by the roots, and cast into the depth of the Sea, and that with assurance of successe, Mat. 17. 20. & 21. 22. Now if this be true of the least degree and measure of faith (though but reliance) as it is, much more undoubtedly of acts of assurance, and such an one is this spiritual boldnesse and confidence in pray∣er.
Qu. But how shall I know whether my fervency and boldnesse of spirit in prayer,
come from Gods Spirit of Adoption, or mine own spirit, or (possibly) Satans spirit of delu∣sion.
Answ. This question is weighty, and I must answer distinctly to both parts.
(1.) For fervency, it is true,
1. Sometime 'tis but natural. Great wants produce earnest intreaties. Beggers ready to starve begge in earnest. Terrours of God and frights of conscience many times make fervent.
2. Sometimes it may also be the work of a deluding and prestigious spirit, who I know not why he may not counterfeit the Spirit of prayer in this operation, as well as the Spi∣rit of grace in many others.
But 3. The discovery of the difference lies in these particulars.
(1.) In the nature of this fervency, and that consists in these things.
1. In the lively actings of all our graces in prayer. This I have shewed you before, is the course of Gods Saints to stirre up all within them to the performance of the duty. The bow that is serviceable must bee bent in all parts alike, else it will faile the expecta∣tion of the Archer. A counterfeit fervency or a meer natural fervency is partial. Desire, may seem to be fervent in prayer, but humi∣lity, and sorrow for sinne, and thankfulnesse, are cold. Many a man askes what he wants with great earnestnesse, but confesseth sinne, and gives thanks for mercies received, super∣ficially.
This puts a great suspicion upon the Duty.
2. In a zealous watchfulness over a mans heart against all those things that may coole, deaden or distract it. And thus a gracious soul is not only then fervent, when (it may be) a landfloud of affections drownes (for the present) the actings of formality, wandring thoughts: &c. but even when these are most stirring, it shews its fervency by labouring, and wrestling against them: Another may be fervent now and then, upon such or such a particular impression of spirit, (as suppose in the sense of some imminent danger, some extraordinary conviction) but hee doth not keep his watch, or stand so upon his guard, as to preserve himselfe in that temper, but suf∣fers himself to decline into formality, and deadness again as soon as that impression is a little layd by the vent it finds in a Duty.
(2.) In the matter wherein one is fervent. A man may be fervent in such things as con∣cern his own present necessity, Isai. 26. 16. They powred out a prayer, when thy chastening * 1.131 was upon them, [effuderunt or liquefecerunt o∣rationem] they seemed to be meltingly fluent, as mettal when it runs by the force of fire; but that is a fervency that holds no longer then the fire lasts. In those things that concerne the glory of God, and are more remote from a mans private concernment, there is more cold∣nesse and indifferency. In petitions for pardon of sin, much heat; little in petitions for grace &c.
(3) In the concomitants of this fervency. It doth beget a sutable frame of spirit,
1. In all places. Many an one is very ap∣pearingly fervent when hee prayes before o∣thers. But is there the same heat in private, or rather, are our private closet prayers cold and formal? Satans spirit, a spirit of vain∣glory, &c. may make a man fervent before others; but the Spirit of God only supplies a private fervency; to wrestle with God in private (as Jacob did by night) and alone, is likely to be gracious fervency.
2. In all duties. A man that hath a kind∣ly heat of affections in prayer will not bee without some impressions of it in other duties. In the hearing of the word, a mans heart will burne, Luke 24. 32. In his place and calling there will be a zealous endeavour to do good, a zealous anger against sinne, a zealous grief for sin. This is seen in David, Ps. 119. 32. 139. & 102 Ps. throughout: a zealous and fervent love to all the Saints, 1 Pet. 1. 22.
4. In the rise of it.
(1.) It is gotten in the Saints by industry, kindled by meditation, and most commonly they know how they come by it, how much ado it costs them to raise their heart to such a pitch. When fervency of spirit comes in, with a grosse neglect of quickening endeavours, its suspicious. Not that a child of God may not now and then find an heat kindled in prayer, which he can give no account of. But he con∣stantly seeks and labours for it in the regular way.
(2.) It is grounded on a promise. A na∣tural man seldome eyes a promise, but his wants.
Ob. Yea, but I can draw no comfort from this, because all this concernes such as have the Spirit of Adoption in its witnessing work. In me that have it not, it may be stil a fervency of a natural impression, from meere necessity, or sense of want.
Answ. 'Tis true, that this work eminent∣ly proceeds from the Spirit of Adoption in its witnessing Act: but it also proceeds from the Spirit of Adoption in its renewing Act. The Spirit is a Spirit of Supplication, not only as a Spirit of consolation, but also as a Spirit of grace Ze. 12. 10. And therefore although such persons, who have the witnesse of the Spirit may take comfort in seeing this fruit of it; yet we must not think that there is no such fruit, where there is not such a witnesse. And therefore if thou find this fervency that is a∣bove described in thy heart (if it do not pro∣ceed from the Testimony of the Spirit (as pos∣sibly it may, from its more obscure and remiss Testimony (of which I have spoken before) although thou dost not know, or at least not for the present observe it;) yet) it always pro∣ceeds from that Spirit that is in all the chil∣dren of God, the Spirit of grace and supplica∣tion, if so qualified as is said. Indeed that that is most sensible in the fervency of an unassured soul is sense of want. But they may also observe in themselvs, that they are not fervent only in
such things; (at least) that they labour for it in other things.
(2.) As for boldness in duty, 1. I have be∣fore shewed you wherein. it consists, and how it joynes with fear. And that which is not of the right stamp commonly failes in one of the forementioned particulars; it is a boldnesse that allowes a man as much to neg∣lect, as performe duty; that tempts God by pe∣titioning and expecting what is not accord∣ing to his will, or at least not in his way, &c.
And here I shall shut up this Treatise, ear∣nestly desiring that God will give all that read it experience of these works, that they may be able to seal to the truth of it. Amen.
Theses I.
Gal. 4. 5.
Ephes. 2. 2.
1 John 3 1.
2 Pet. 1 4.
1 Cor. 3. 21, 22 23.
Rom. 8. 14.
John 6. 14.
Cameron. in locum.
The reality of his relation to God produceth in a Saint those fruits, even when he him∣selfe doth not know them. As appears in se∣cond troubles in Gods people after conversi∣on. Faith pro∣duceth those acts not by its assuring, but uniting act.
Lam. 3. 33.
2 Cor. 4. 6
Ephes. 5. 8
Psalm 90. 3
Glover in Acts and Monum.
Lam 3 Isai. 49. 14 40. 27.
Psalm▪ 77
Numb. 13. 23
Job 21. 14 Lam. 3. 8.
Rutherf. on Jo. 12. p. 100.
Rutherf. ubi su∣prà.
Mrs. Honymood
Rom. 8. 14, 15 compared.
Rom. 8. 16.
Gen. 21. 19.
Jer. 31. 25.
Act•• 15. 9 Gal. 5. 6 Zech. 12. 10
Horace.
2 Sam. 23. 4
John 3. 16 Matth. 5. 4 John 14. 21▪
Exod. 34. 6.
Zech 12. 10
Apoc. 12. 17
Job 14, 9, 10. 14
1 Cor. 15. 32
Lam. 3. 6, 7, 8.
Mat. 11. 12
Direct. 2.
Apoc. 21. 2.
Mal. 2. 7
1 John 4. 19
Caution
See Clark in the life of Rothwell.
Psalm 63. 6.
Mark 1. 3.
1 Pet. 3. 21. Anima non la∣vatione, sed re∣sponsione sanci∣tur. Tert. l. de resurrectione carnis.
See more of this in another Treatise of the same Authour concerning the practical use of Infant Bap∣tism, lately published.
Psalm 2. 12 John 1. 12
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Aor. 1. Post∣quā credidisseti•• not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dum credidistis.
Direct. III.
Psalm 85. 8
Direct. IV.
See in the case of Da∣vid, Psalm 51. 12.
Eph. 3. 16, 17, 18.
Direct. V.
Joh. 14. 17.
2 Pet. 1. 19, 20. 21.
Cautions.
Heb. 6. 4.
Caution.
Isai. 3••. 15.
Glover.
Application.
At Pool about ten yeers since.
Caution.
Numb. 14.
1 Pet. 1. 17, 18, 1 Pet. 2. 16
Caution.
Tit. 3. 9 2. Tim. 6 3, 4
Isaiah 8, 6.
Quod volumus, facilè credimus
Cautions.
Zech. 12. 10. 1 Cor. 2. 4.
Psal. 149. 6
Psal. 44. 8 and 71. 24
2 Cor. 1. 5.
Prov. 16. 18
Psal. 44. 19.
Cant. 2. 4.
Cant. 8. 3. 1. 2
Cant. 3. 10.
Exhortat. 2.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bears, or lifts against, as a partaker of the same bur∣then.
••ee Ver. 31
Caution.
Apoc. 2, 5.
Apoc. 2. 5.
Josh. 7. 12.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
Thesis 3.
R. 1.
2 Sam. 12. 13.
Psalm 40. 2.
Matth. 9. 17.
Proof.
2 Cor. 11. 14.
Dan. 4.
Wierus de prae∣stigiis. Virg. Eclog. 8.
Ingenium Gal∣bae malè habitat
Job 2. 6.
Nehem. 8. 10.
Psalm 74. 9.
Isai. 53.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Apoc. 3. ••.
Apoc. 3. 2.
Psalm 42. 10.
Gen. 22. 1. &c. Heb. 11. 17. 1 Sam. 20. 2
1 Sam. 16. Psal. 27. 3
1 Sam. 27. 1.
Job 4. 19.
Gal. 6. 1.
Mr. Christopher Love of Grace and its diffe∣rent degrees.
Ʋse 3.
Mat. 26. 44.
Horat. art. Poet.
1 Thess. 5. 17, 18, 19, 20
Ut jugulent ho∣mines surgunt de nocte latro∣nes; Ʋt teipsum ser∣ves, non exper∣gisceris?—Horat.
Mat. 4. 7.
Hest.
1 John 1. 9. Rom. 3. 25. 26.
1. Boldnesse.
Isai.
Cum pondere cu∣rarum nostra∣rum non debe∣mus diu luctari, sed statim eo nos levare, & in Do∣minum illud con∣jicere in Gerh. 1 Pet. 5. 7.
2. Fear.
Carnis enim in∣genium est, ut exultando dis∣solvatur, Musc. in Ps. 2.
3. Mixed.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉