unto me he hath pulled me in pieces and set me as a mark for the arrow he hath caused the arrow of his quiver to enter into my reins he hath â—illed me with bitternâ—…s and made me drunken with wormwood he hath bâ—oken my teeth with gravel stones he hath covered me with ashes and this hath been of so long continuance upon mee that I have forgotten prosperity I can 17. scarce remember that ever I had a better day And therefore it is no wonder if I conclude that my strength and my hope is perished from the Lord. Oh saith the Church this was 18. my very case when I remembred my affliction 19. the wormwood and the gall I even said as thou dost But I withall considered that though my case were bad yet it might have been worse sure God hath shewn me some mercy in that I live It is of the mercies 〈◊〉 the Lord 22. c. Therefore have I hope and therefore I 23. c. to 32. conclude that though the Lord cause grief yet he will have compassion c. Read that Chapter ter all over I have given but a draught of it and therein see thy case and thy cure As to thy own experiences urge his preservation of thee and support thus long and plead for its continuance Obj. But how can I hope Hope proceeds from faith and I cannot believe for I am yet you tell me in a state of Nature till by these troubles God converts me Answ 'T is true of the grace of hope that it proceeds from faith in order of nature and is a fruit of conversion 1 Pet. 1. 3. and till conversion we cannot rejoyce in hope of the glory of God But there is another hope that is not always gracious though possibly sometimes grace may be seminally in it and may first appear by it as the first act of faith may appear in such an act of hope as this True I am a condemned creature but there are such and such free offers of Christ and promises of mercy to sinners indefinitely and why not to me yet I say this hope is not always gracious because it is common to presumptuous as well as repenting sinners and is the very ground on which they presume This hope I shall for distinctions sake call a moral or rational hope because it is gathered from the general promises of Scripture in a rational way as also because it is but a general probable hope that is accompanied only with opinion and not faith though it may ground faith as to its act of reliance upon Christ and the promise of mercy in him where the Spirit of God pleaseth to infuse faith in such a rational way as divers times he doth Whereas the hope that flows from faith is a spiritual and infused hope and is not so much the apprehending a possibility as expecting a certainty of fulfilling the promise to me in particular arising I mean in the acts of it not in the habit or seed of it for that is infused in the first vital act of reliance upon Christ which unites to Christ and so justifies arising I say from the particular evidence of my justification by faith and so from an act of assurance and is higher or lower like it Distinguish thus The one is a kind of negative hope the other a positive The one saith I am not excluded the other saith I am included It s language is Why not I Now 't is the former hope that rational moral hope I advise thee to keep alive in thy soul Let no power of corruption no strength of temptation no length or grievousnesse of thy soul troubles no false conclusions from Gods decree of reprobation c. drive thee out of a firm assent to this proposition that though thy case be sad yet it is not desperate God hath invited such as thou art hath offered Christ and grace freely to thee among others and therefore thou art by no positive declared act of Gods excluded more then any other It is a great support that a soul in this case gets by such an argument as this is For although grace do not always attend or accompany this hope yet the Spirit of God doth use it as it doth all other preparatory works to dispose the soul for grace Nay I know not but that if the soul follow this moral hope with a constant use of all means and ordinances and in them resolve to cast himselfe upon Christ to be saved by him in his own way and upon his own terms why this hope may not be the immediate ground if not the vehicle or chariot of the very first act of justifying faith Wherefore 3ly Let this hope produce waiting Think not that thou art presently cast off by God because he doth not presently as to thy sense answer thy desires There is a great deal of impatience usually in troubled spirits And there is reason why such souls should be subject to that failing For the wound of the spirit is an intolerable wound Prov. 18. 14. And nothing is more grievous to a man in intolerable pain and anguish then delays Hear me speedily saith David else shall I be like unto them that goe down into the pit Psalm 143. 7. and when God hides long he apprehends it will be for ever Psalm 13. 1. But we must labour against this corruption and endeavour to bring our souls to a contentednesse to wait for Gods salvation as long as he thinks fit to exercise and discipline us in that condition The Scripture abounds in exhortations promises and examples pressing home this duty upon us The place Lam. 3. 26. requires not only hope but waiting the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 siluit a quiet silent waiting free from clamorous complaints against God murmuring at his delays and desperate expressions of despondency of Spirit And we have a great encouragement hereunto if we consider 1. That this time of delay is Gods waiting time as well as ours Is 30. 18. The Lord therefore waits that he may be gracious and indeed he hath waited upon us many years before he could prevail with us to give him the hearing of any his gracious invitations and do we now think it much to wait on him till he hear us Besides 2. Saving grace is a thing worth the waiting for Thou hast heard often and prayed often thou saist and yet seest no fruit of it thou hast obtained neither grace nor peace conversion nor comfort remember what the Apostle saith Jam. 5. 7. though with relation to another fruit i. e. the fruit of external sufferings yet the force of his argument is no lesse herein also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lengthen out the patience into long suffering Behold your husbandman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lengthens out his hope though the seed come not up after the first rain yet he expects another shower it is not ripe as soon as it growes up it may bee a
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 promised 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. 'T is 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 serious and experienced Christians that although they cannot absolve the troubled soul Authoritatively 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 inconsâ—derately but to allow it some weight in your serious thoughts The least that you can allow to the testimony of such persons of both sorts concerning your estate is 1. A charitable Interpretation 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 experience 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 suspension of any severer determination or sentence concerning your self seeing you find so many supposed abler then your self to be of another judgment 4 A striving and labouring 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 obeyeth the voice of his servant that walketh in darkness c. CHAP. XIV The first Direction to the attaining of a Spirit of Adoption in its witnessing Act. And first concerning exercising frequent Acts of Relyance As also a Case concerning the exercise of Reliance in want of Assurance How it can be Faith in four noble Acts described AFter the removal of Hindrances follow these Directions I. Exercise frequent Acts of Relyance upon the free grace of God in Christ and the Promises in which it is held forth unto thee together with the offers and invitations 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 undo 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 'T is 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 upon 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 nature 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 renouncing 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 acceptation 1 Tim. 1. 15. And accordingly I accept of these termes and resolve in Gods strength I will not seek salvation in any other name Lord Christ accept of me I surrender 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 renunciation 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 invitation to accept of it The first is the discovery 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 upon the hope that is set before us Heb. 6. 18. 3 Relyance or dependance This is a gracious Offer indeed saith the soul and I have put in for a share in it but may I depend 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 upon 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 usually expressed by trusting in God Ephes 1 12 13. Trusting and staying a mans self on God Isai 50.
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 beter 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 understandingly then thou didst thy Baptisme Object Yea but the mark of Circumcision saythe Anabaptists was visible afterwards and so though they were circumcised in infancy yet they might know that they were so otherwise then by bare relation But I know that I am baptized merely by the relation 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 Ishmaels 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 element of water not only powred out but applyed 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 Pet. 3. 21. Anima non lavatione sed responsione sancitur Tert. l. de resurrectione carnis 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 gracious 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 See more of this in another Treatise of the same Authour concerning the practical use of Infant Baptism lately published 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 speciall applications in the name of Christ by a Minister standing in the stead and representing the person of Christ may probably be the means to conveigh this blessed message to thy soul from Jesus Christ Sonne or Daughter be of good cheer thy sinnes are forgiven thee CHAP. XVII Containing some practicall cases concerning the Lords Supper with relation hereunto BUt here ariseth an objection Object I am not a fit receiver without this Testimony of the Spirit which you speak of and therefore 't is 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 mistake 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 certified 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 against Gods invitation in refusing to come and against the institution in coming unworthily 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 required under any of those things wherein we are to examine our selves before we come therefore 't is not necessary to make a fit receiver The graces to bee examined among the Protestant Divines are usually these four Knowledge Faith Charity and Repentance Under Knowledge Charity and Repentance I believe no man comprehends the certainty of his interest in Christ they being graces in their natures quite different from it though possibly in some higher actings of them it be supposed I dare not think there can be none of these without Assurance All the doubt is concerning Faith whether the Faith required to the receiving the Lords Supper be not Faith of perswasion that I am a Child of God from the Testimony of the Spirit I conceive the Faith required to my coming to the Lords Supper is no more but the having accepted the terms of Salvation revealed through Christ my having claimed my share in the free offer thereof in the Gospel and my reliance and dependance upon 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 application of the soul to Jesus Christ for justification 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 Psalm 2. 12 John 1. 12 in these acts the nature of faith as it applies Christ for justification is sufficiently expressed Now those that come to Christ cannot be supposed to have the witnesse of the Spirit in their heart that they are Christs For rest or peace of Conscience which is the immediate fruit of that assuring Testimony of the Spirit is promised as the consequent 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
as Mal. 1. 8. and that of David 2 Sam. 24. 24. So on the other side if childish bashfulnesse come in in stead of childlike reverence or servile fear in stead of filial awfulnesse he considers 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 counter 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 clearing of these cases CHAP. LVI Some comfortable informations from this Thesis and for an upshot a Case how I shall know whether my actual fervency and boldnesse bee from Gods Spirit or Satan or any natural principle c. THis affords matter of abundant comfort to all who have this boldnesse and fervency 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 businesses in the greatest and most unsupportable burthens especially to a child to have such a father This is the happinesse ascribed to the Jews above all other nations 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 upon 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 below 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 other 't is an evidence of a large and abundant 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 't is a tempting God to put him needlessely to extraordinary 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 prayer 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 delusion Answ This question is weighty and I must answer distinctly to both parts 1. For fervency it is true 1. Sometime 't is 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 Spirit 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 expectation of the Archer A counterfeit fervency or a meer natural fervency is partial Desire may seem to be fervent in prayer but humility 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 superficially 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 suffers 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 concern his own present necessity Isai 26. 16. They powred out a prayer when thy chastening 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was upon them effuderunt or liquefecerunt orationem 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 coldnesse 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 appearingly fervent when hee prayes before others 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 kindly 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
particulars c. 11. A Question concerning the measure of this work ch 12. Another concerning the state of a soul under this worke whether gracious or not c. 13. An objection answered from Christs invitation of sinners to him without requiring such conditions as necessary to their acceptance c. 14. Improvement of the Thesis 1. Early converts are encouraged c. 15. 2. Touchy hearers are reproved and the publick ministerial application of the Law to the consciences of men vindicated from mistaken inconveniences as 1. That 't is a doctrine not proper for Saints who are the chiefest part of an auditory 2. That it may occasion the grieving of many whom God would not have grieved c. 16. 3. Converts examined whether real or pretended and abundance of our dayes found suspicious and seriously dealt withall c. 17. 4. Persons under a Spirit of Bondage supported from the nature of the work under which they lye it being designed by the Holy Spirit to a further end Satisfied in a doubt or two 1. Concerning the possibility of losing those impressions without a good issue 2. Concerning the present symptomes by which the issue of present trouble of conscience may be ghessed at c. 18. 5. Persons that have past through the pikes and are gotten out of the wilderness cheered in the remembrance of their past experiences c. 19. 6. Convinced souls under the hammer and in the fire cautioned to take heed how they defeat the Spirits designes and frustrate his attempts upon them in order unto a through conversion In seven particulars c. 20. 7. Four sorts of persons are exhorted 1. Those that have gone through this work with fruit and benefit Whose main duties four ch 21. 2. Those that have gone through it fruitlesly without a sound and effectual conversion Whose duties are 1. Deep humiliation upon several moving considerations from the sadness of that condition chap. 22. 2 A serious endeavor to recover those lost impressions again A practical Question hence arising discussed Objections against this course answered 1 From present joy 2 From esteem of high attainments with others 3 From possibility of salvation without it chap. 23. Objections of another nature answered From hazard of Gods not owning such an Apostate which hazard seems to be heightned by a fear of having sinned the sin against the Holy Ghost chap. 24. 3 Those that are under this condition also exhorted 1 To be patient under Gods hammer till he reduce them to the shape he intends 2 To keep up hope where is by the way enquired what kind of hope precedes faith 3 To wait in hope where by the way how 4 To lye under Means and what means most proper where a Question Whether an unconverted man may pray 5 To seek conversion in them rather then comfort 6. To choose some means more then other and which 7. To observe every improvement with thankfulnesse 8. To meditate on most rowzing affecting truths A scheme of some such truths 9. To take heed of a double snare in particular callings 10. To pick company 11. To be open hearted to choyce friends 12. To take special care that how little progresse soever they make it be sincere 13. To be humble under improvements c. 25. 26. 4. Those that are altogether unacquainted with this work Where a practical Question What a natural man can do towards his own conviction in order to conversion Answered in 10 particulars c. 27. The intendment of the Answers cleared in some particulars And some farther Objections answered c. 28. THe Second Treatise concerning the Spirit of Adoption hath four general Theses or Propositions Thesis I. That the Spirit of Bondage to Gods Elect ends in a Spirit of Adoption Adoption described chap. 1. The work of the Spirit of Adoption explained in particulars chap. 2. Two practical Queries concerning the extent of the Thesis Qu. 1. Whether the Spirit of Adoption performe all those works in and upon every Elect person or no Quest 2. Whether all those works be wrought on every one of the Elect that hath gone through a Spirit of Bondage chap. 3. Four heads of Arguments to prove the Thesis in the sense so explained chap. 4. Six Reasons of Gods so doing ch 5. A Question De modo How the Spirit of God testifies our Adoption Whether Immediately Mediately 1 Immediate testimony of the Spirit allowed with limitations 2 Mediate preferred and that twofold ch 6 Another Question tending to the distinct discovery of the way of the Spirits working in his mediate and argumentative evidence chap. 7 And a third Question Quest Whether the ground of this testimony of the Spirit be from absolute promises and general offers of the Gospel or conditional promises and special Marks ch 8. Improvement of the Thesis Where 1 How this should render the thoughts of souls under Bondage reconciled to their present condition Where a Question or Case concerning Election as the Doctrin thereof is made use of by Satan in discouraging tentations chap. 9. 2 Encouragement to all converted by way of a Spirit of Bondage to endeavour after the witness of the Spirit of Adoption With Motives to quicken them chap. 10. Directions concerning the means how to obtain a Spirit of Adoption in its witnessing act where is premised something of Removing Hindrances and what those are The five first chap. 11. Five more chap. 12. The last Hindrance and some Cases of Conscience concerning scrupulousnesse of Conscience how far to be attended chap. 13. The Directions are 1 Exercising frequent acts of Relyance Where a Question answered Whether and How a man can rely without assurance Faith in four noble acts The order of them chap. 14. 2 Seeking Gods face in Ordinances The Word Prayer with particulars concerning it chap. 15. Sacraments where a practical Question Quest Whether our Baptism administred in Infancy be any or at least so lively an help to Assurance as at riper years And how it may be thus improved Chap. 16. Some practical cases concerning the Lords Supper Quest How it can be used as a means to this assuring testimony seeing it is supposed necessary to have that to fit a man for a worthy participation of it Qu. 2. How far the examination required before that Sacrament favors the Doctrin of that supposed necessity Chap. 17. 3 Taking notice of light at the least cranny 4 Endeavouring after more of the work of the Spirit of Sanctification 5 Following the guidance of the Spirit universally Where a Case of Conscience how the motions of the Spirit especially in this affair may be discerned from tentations and the motions of a deluded heart Chap. 18. A closing Case What is to be thought of a man that as to his owne sense and others lives and dyes in darknesse without any experience of this testimony chap. 19. Thesis II. That a Spirit of Adoption is a certain evidence of a state of Adoption Cleared by Scripture Reasons The first of which yields occasion to state this Question Qu. Whether a
not as actually and assuredly so but as one that hath offered himselfe to that relation and will own it to those that upon that offer claim it at his hands Thence though they know not God to be their Fateer 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 fruâ—ts of their reliance as evidence a real relation between God and them I know many 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 corruption they darken those evidences which might demonstrate their sonship For justification and sanctification if discovered are sure foundations of comfort and assurance Thence their condition is exprest by darknesse 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 improve it on every occasion Great sinnes and great troubles c. may many times cloud and sometimes as to the act blot out the evidence of their Adoption Thus David wanted this Spirit Psal 51. 11. 12. A child having offended may scarce dare call Father whiles that guilt remains uncovered 5. Even the high and heroical acts of assuring faith in Gods Saints are not always free from some mixture of doubting else there were no difference between assurance and plerophory or full assurance Answ â— But to answer more particularly 1. To the first Question 1. All the Elect of God have not presently when called the particular assuring testimony of Gods Spirit though even that belongs to them because of some obstructions 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 certitudo subjecti for I can never be sure of a thing before it is And how long this proposition 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 Scripture 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 before 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 The reality of his relation to God produceth in a Saint those fruits even when he himselfe doth not know them As appears in second troubles in Gods people after conversion Faith produceth those acts not by its assuring but uniting act 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 usually be As in those creatures that want reason there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Infants a natural love to parents though they cannot argue themselves by reason into the duties that evidence it from the particular knowledge 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 alledged 2. Yet have such that have been under 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 assurance it is commonly the stronger and more full and firm Understand this point thus then That usually and in Gods ordinary way of dealing with his Elect when he hath brought them under bondage by the Spirit he doth send them a Spirit of Adoption in its evidencing 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 method before discovered that except possibly in some few singular cases it is ordinarily so CHAP. IV Arguments to prove this Thesis or Proposition 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 Spirit of Bondage 3 By the Duties that he expects of his Saints 4 By the Experiences of his people 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 burthened souls that there is a sufficient righteousness 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 behalf of my Elect I contracted and because I go to my Father my admission to my Father gives full assurance that I am again received into his favour and so there remains no cause of his displeasure against mee or mine that cast themselves upon me for righteousnesse 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 absolution 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
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 promiâ—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 opens 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 Minor of the former Syllogisme which I call 2 Conviction of Case Thus the Spirit enlightens the conscience to apply the Promise to its self by owning the condition of it The Word saith Such and such persons are children of God the renewed conscience enlightned 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 somewhat neer of kin unto that of the first branch of Mediate Testimony wherein the testimony was supposed to be by the word yet without Argumentation Or else as usually 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 Proposition 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 producing 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 Actâ— 15. 9 Gal. 5. 6 Zech. 12. 10 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 evidence 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 certainly concerning a mans Justification by his sanctification or concerning sanctification by the operations of particular graces Ans To this we answer True these graces whiles I barely endeavour to discover them by my own reason may be still subject to question 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 perplexing the Question any more As a wise Moderator in a Dispute that when the Argument hath been spun out so long by a wrangling 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 man 's own cavilling heart and Satan helping it have picked out all the flawes possibly 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 satisfied at last the Spirit makes a man to see that there is nothing can be said that hath not been answered but only such wranglings as deserve no answer but scorn and so determines and enables the soul to determine 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 question 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 't is 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 accompanies salvation concludes the certainty of salvation to that person and seals up assurance 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 determiner of the controversie upon this evidence a Judg in the conscience quitting and justifying the Prisoner and this is his sentence of Absolution and therefore when it is pronounced by his Ministers as most commonly it is 't is called loosing the
10. 4 Assurance A soul having gone thus far the next question is But what if seeing 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 therefore 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 perpetually 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 therefore 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 particular 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 concerning 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 engaged 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 especially being acted in particular cases as suppose 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 pursuance 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 CHAP. XV. Another Direction concerning seeking Gods face in Ordinances Such as the Word and Prayer Direct 2. II. SEek diligently in all Ordinances after 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 't was night a night of desertion and he had slipped away in the dark what doth she then She seeks him first upon her bed lay still its likely 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 Scripture because of communion defence order like a City and often by the City of Jerusalem in particular In the streets and broad Apoc. 21. 2. wayes i. e. the places of concourse the Assemblies of the Saints there Wisdom uttereth 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 extraordinaries 't is the fruit of the lips Isai 57. 19. The fruit of whose lips even the lips of those whose lips are appointed to bee the Treasuries of saving knowledge for the Church The Priests Mal. 2. 7 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 't is not in the power of man to ease me Man cannot heal the wounds that an Almighty 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 given Cornelius direction what to do without sending him to Peter it was as easie for him to have
are yea amen sure and firm in Christ by vertue of his purchase propter pretium solutum as a bargâ—n is to the purchaser upon consideration of the price whether any man think them so or no but 't is 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 promise 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 sheding 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 another 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 Testimony 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 Syllogismus Scientificus an Argument that produceth a certain knowledg of the thing concluded Demonstration is of two sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Demonstratio ab effectu or Demonstratio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 endeavor 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 't is 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 Demonstrative and producing where the Spirit sets it home a certain assent This is Demonstratio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 suppose 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 Whether 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 generation 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 heretofore 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 Proposition at first conversion I am at this instant begotten of God which is the Minor Proposition 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 conscience 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 Regeneration This work I am now working is a regenerating 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 demonstrative 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 evidence may be a sure evidence though it be à priori Yet would I be understood warily in what Cautions I say herein 1. I only affirm a possibility of receiving Assurance this way not an usual or ordinary course of the Spirit towards all or any that I know in particular because 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 giving Assurance I dare not say more 2 Remember that before I told you that habitual and fixed settled permanent actual 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 mentioned 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 2. Faithfulness 3. Disengagement 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 â—hings Gods secret decrees and intentions concerning men and their final and eternal condition which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the depths of God 1 Cor. 2. 10. even those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the Apostle 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 concerning 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. Redemption He miraculously operates in the Conception of Christ Luke 1. 35. in the anointing him Isai 61. 1 2. Luke 4. 18. Regeneration 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 soundly 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 Spirit 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 answeâ—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 farther 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 parties 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 resisted grieved vexed quenched Now though a persons testimony whom a man hath offended 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 sinner against whom he witnesseth to be reconciled which takes away all suspicion of malice from the Spirits condemning testimony But I here shew only this that if notwithstanding 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 CHAP. XXI A Case Whether this Priviledg be so certain as it excludes all doubting HEre it will be needful to handle a Question 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 sometimes full and plain to the point sometimes it is but partial and speakes something towards 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 Heb. 6. 4. a partial evidence may admit partial diffidence There is therefore a rejoycing with fear and trembling Psal 2. 11. though the matter 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 diffidence at another time as may raise strong prejudices 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 evidence 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-interrupted actual Assurance Indeed 't is 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 questionable again So the evidence of the Spirit that once gave full assurance in the conscience may by Satan be brought to the Court of sense and reason and made disputable again 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 over his assurance as the Church Mic. 7 8 9. Rejoyce not over me c. when I am in darkness 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 without repentance neither is his Covenant for eternal life and glory irrevocable If God recal his Earnest he recants his bargain as the taking an earnest back again among mâ—n makes the bargain void and the puâ—ling off a Seal cancels the Deed. Yet let me not herein be mistaken I would Caution 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 provoke 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 confidence 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 mourning all his dayes and hardly ever be able to Isai 3â— 15. act it again directly and formally yet the habit 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 evident from hence that he still produceth some visible fruits of it keeps up a contest though but a weak and faint one with doubting and doth not quite lay down the weapons 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 reâ—olved to dye though he had not received that actual assurance again which made him cry out He is come He is come But Glover all these acts are not the direct acts of Assurance 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 impaired Other Questions there are that might be prâ—mised here but I shall find time to take them up in the Application CHAP. XXII Popish Doctrine concerning doubting and uncertainty confuted Our own certainty and Assurance of Salvation examined Where several Cases concerning the distinction of the Spirits testimony from Satans or our own hearts THis affords us matter of Confutation of the Erroneous Doctrine of doubting Application and uncertainty which the Papists and persons 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 Jesus of one of the glorious fruits of his Ascension 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 neither comfortably live nor dye But 't is no wonder that those that preach up the merit of works should preach down certainty of Salvation for if God love me or hate me as I believe or not believe obey or not obey persevere or not persevere it s no wonder if from the sight of my own frequent failings I be in a perpetual hesitancy as to my estate No certainty in the conclusion can be gathered from uncertain premises Vse 2. This lets us know whether the perswasion that we have of our own good condition and the peace and joy that possibly 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 Testimony of the Spirit or no May not Satan 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 Something 's I shal premise by way of Concession 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 inspires them with plausible Doctrines and comfortable dreames where with they pronounce peace to those to whom the Lord saith There is no peace And this he doth not
benefits to be laid hold on by me being the ground of faith the frequent repetition of that representation especially by such visible signes must needs feed it And suppose it feed meerly a faith of Applicatory reliance and adherence yet as you have been also before taught Acts of Reliance frequently exercised will grow into Acts of Assurance 4 Conference with the people of God especially those who have maintain a constant communion and familiar acquaintance with God such as walk in the light of his countenance and the joy of the holy Ghost all the day long A man that will keep a good constitution 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 maintain such a constant light upon their spirits whereas others have it but as a flash of lightning and it vanisheth away again how it comes to passe that God that is to others but like a sojourner or a Traveller that tarryeth but for a night becomes their constant Inmate Besides such persons mouthes are usually full of the high praises of God they speak of Psal 149. 6 the righteousnesse of God and make their boasts of God all the day long They will tell Psal 44. 8 and 71. 24 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 assurance in you to find others record the same great things of God working for and towards them which you find in your selfe As it increaseth confirmeth a mans knowledg to talk with knowing men concerning their experiences in that way of learning in which he himself is a Practitioner A melancholy man is affected more deeply with the sad stories of a melancholy companion and no question but there is a like sympathy in the affections of joy and confidence 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 upon others that they may administer upon occasion 2 Cor. 1. 5. 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 particular cases David often doth so for the conquering of such or such a corruption for the resisting such or such a particular temptation c. Adventure your selves now and then upon the credit of particular Promises which are so many Specimina so many 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 receive 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 before 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 immediate interposition of divine grace and power for a mans good CHAP. XXVIII The discovery of several moths that eat out a Christians Evidences 3 TAke heed of several things that tend to the weakning of Assurance that promote Satans malignant design against 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 'T is 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 proudest persons in earthly Courts are those who from a mean estate are raised up to be Favourites The stronger the liquor is that a man drinks the sooner it will flye up into his brain and intoxicate him Temporal distinctions between Saints and others find matter enough in our corrupt natures to blow up our hearts with high conceits And certainly then that which makes great difference 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 'T is the ready way to procure an abatement at least if not a total 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 often 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 prevention of this Disease how bitter think we will he give for the healing of it Sad temptations sad falls and sad desertions ordinarily attend spiritual pride 1 This occasioneth the
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 Advenues of the soul wil let it receive no intelligence 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 other 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 repentance and recovery from grievous falls Satan takes up this work and puts the soul upon questioning whether ever it had any grace seeing there is yet in the heart a liableness to such great corruptions This I touched before Thus you see whence the terrors that surprize Saints after conversion and Assurance do arise and so the Thesis cleared from mistakes Proceed we now to the Application of it CHAP. XXXVI Saints convinced of folly in giving way to troubling thoughts after conversion and Assurance 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 sâ—ulfetters after conversion but especially after Assurance 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 Authority 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 slightly the Garrisons of strength the grounds of gracious Assurance which he hath put into my hands Saints must make as much conscience of parting with their comforts without sufficient cause as of embezelling any thing else with which God intrusts them Friends we are accountable for our Comforts and therefore it will concern us not to be easily cheated of them They are precious things The joy of the Lord is our strength Nehem. 8. 10. If we betray our strength by losing our comforts 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 maintain that spiritual joy which is their refreshment CHAP. XXXVII The way how to discard them THis also gives a standing Rule to us concerning the entertainment of soul-terrours after Conversion and Assurance If they have no warrant from the Spirit of God then why wilt thou entertain so much as a conference 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 formerly 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 dispute these it may be pretending ground from the Word and being in their own nature such as I am allowed to dispute A. It is true there is some difference between the matter of the suggestions themselves 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 concerning 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 Disputes 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 condition to such as enjoy Ordinances being under the administration of them If therefore without any such ground whether from the private working of my own thoughts or from such injections as I can give no account 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 impartially so that there is no likelyhood but it should rather end in confusion and further disturbance then peace and solid satisfaction 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 lawfully 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 already prepossessed by him and strongly engaged on his side c. I may very justifiably decline it and answer his challenges with silence and provocations with slighting seeing so disingenuous a carriage on his part deserves 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 Psalm 74. 9. complains in another case I see not my tokens 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 conscience 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 special 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 especially upon any extraordinary occasion when they addresse themselves to the Sacrament of the Lords Supper when they are under 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 observation usually returne upon us at such seasons 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 safely reject them except I think it a course more eligible to gratifie the enemy of Gods glory and mine own good with the neglect or heartlesse performance of a duty then to break through a bug bear impediment purposely 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 beginnings 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 described how shall I know how farre the Spirit 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 given you some non-ultra's beyond which the Spirit cannot go and therefore must referre you to those for particulars I say in general That whiles nothing is pressed upon you but what may stand with the supposal of a renewed 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 any 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 examine your heart and ways and turn to the Lord under afflictions c. But if such motions be improved to the questioning of the whole work of God upon the soul this is suspicious and so farre you must not go along with it CHAP. XXXVIII Some grounds upon which Satan useth to reduce converted and once assured souls into trouble answered Wherein also are some cases concerning falling into sinne after these mercies received 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 t is good to lay a sure foundation Answ T is 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 foundation 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 condition Object 1. I am told that a child of God especially after sound assurance had of his salvation cannot commit such sinnes as I have done since the time of my supposed Assurance 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 Apostle 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 conversion nor of the fowl falls of Noah Lot and David It is strange that meere pretenders to Religion should be able to urge their examples 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 repentance as visible and eminent as your falls if you learne hereby and shew hereafter a professed distrust of your own heart carefully watch against temptations and occasions of the like sins and renew your addresses to God for fresh assistance of strength to fortifie 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 blessed fruits Gods glory or your own good out of your presâ—nt condition in the way wherein 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
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 Apostle 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 't is 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 hearted 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 Apostle calls this growth of aimes perfection Phil. 3. 15. So that thy trouble that thou growest not and thy aimes at farther improvement discover that thou art improving Vse 3. This Thesis also is three waies for Consolation 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 liable 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 venom that imbitters Saints second troubles When a man looks on God as leading him into temptation it is far more bitter then when a man falls into it by his own neglect or Satans malice When a man apprehends the Spirit of God whom he expects as a Comforter to become his Tormentor this is a double torment Now against this the Lord gives us this cordial 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-interrupted amity with the Spirit of Adoption 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 reason why men should trouble and distract their owne spirits whether God will or no. And thus much shall suffice for this third point CHAP. XLV A fourth Thesis with its explication NOw come we to the last Thesis from the Text which is the fourth in this Treatise Doct. That one principal work of the Spirit 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 supplication 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 Adoption thus works Answ When I speak of this particular boldnesse as the work of the Spirit of Adoption 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 interposition 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 successe 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 calling him Father 2 Thus accordingly as we must distinguish times so we must distinguish between 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 importunity 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 particular which I receive from a paricular assurance of Gods engagements to me or more general and negative taking away all discouragements which I may fancy to my self Now the former hope a man under the witnessing 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 probabilities 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 encouragements 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 adventure 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 reported 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 prayer 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. Although 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 experiences 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 actuâ—lly a witnessing Spirit of Adoption there he mainly discovers himselfe by enlivening and emboldening the soul unto special importunity to a particular claim and especial confidence in prayer CHAP. XLVI Some Proofs thereof THat this is a principal work of the witnissing 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 witnessing 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 Spirit 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 witnessing 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 earnestnesse Father with confidence and Father 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 witness to all Gods promises and obligations to us and he puts Gods seal to all the Covenant of grace Now to the vigorous and confident putting a bond in suit an expresse witness to the sealing and delivery is a great encouragement 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 â— the utmost I will justifie it what an encouragement 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 complains of casting away from Gods presence c. Psal 51. 11 12. Vphold 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 discouragements to a fervent and confident address to God The great discouragement of the soul is either 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
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 Syllogism 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 temptation that raised the waves This is contrary to that soul confounding horror that soul-ague soul-quake that I spake of formerly and is called in the Scripture Peace Isai 57. 19 21. and 't is opposed to the horrible confusions that are in a wicked mans awakened conscience ver 20. But the wicked are like the troubled sea when it cannot rest therefore the godly mans pacified conscience is like the calmed sea that hath not a wrinkle 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 thankfulnesse 2. Joy and sweetnesse and self complacency in the heart Which is opposed to that second fruit of the Spirit of Bondage within 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 pleasure in himself and begins to eat his bread with joy and goes about his businesse rejoycing as 't is said of the Primitive Saints Acts 2. 46. 8 39. This is called Joy in the Holy 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 â—ay This is mine when a Miser doth sibi plaudere applaud himself in the language of the Poet and blesse his soul in the Horace 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 oâ— 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 Angels 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 assurance of Gods love and his own happinesse Such a soul looks as God promised Davids house should be like the grass springing up by 2 Sam. 23. 4 clear shining after rain 3 Soul supporting hope And this I set against 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 dependance 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 daughter of notional knowledg this of Experimental 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 evidence 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 testimony 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. CHAP. VIII A Case concerning Absolute Promises and general offers of the the Gospel and conditional Promises in reference to the Spirits Evidence 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 understand 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 performance of them If at least these may in a tolerable sense be called Promises 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 John 3. 16 Matth. 5. 4 John 14. 21 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 supporting 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 shipwrack 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 testimony 2 But secondly There is an assuring testimony 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a full sail of peace and spiritual 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 compared 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 presupposeth 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 Assurance supposeth a sense of his good condition at present Now to apply this distinction to the answer 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 absolute Promises are offered to all alike and therefore Assurance cannot flow from an Absolute Promise Nay let me add it is the constant guise of Presumption to plead Absolute 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 applying themselves to Christ with constancy and perseverance because the Spirit testifies 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 conditions among the rest one that apprehends 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. whatsoever hereby is the man so far quieted and supported with this newes Now saith he I hear I am not excluded I am not unpardonable 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 general 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 Exod. 34. 6. 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 hereupon 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 general 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 Zech 12. 10 general offers Let whoever will come and drink of the water of life freely I may go to Apoc. 12. 17 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 blessings in general to me with all others but by the Evidences of my acceptance of these Offers and Gods fulfilling of these Promises I must be able to say here Lord thou hast made such offers and my heart hath accepted 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 CHAP. IX The maine Proposition applyed A Case concerning Election and that the misapprehension thereof hinders its Evidence 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 seldome 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 elect of God But I doubt I am none of them and therfore I may and shall die of this disease for any thing you have said and never see the face of God in comfort here or hereafter Answ 1. Observe the policy of Satan in dealing with thy soule Now