Spirit and so the Apostle asketh that they might have a distinct knowledge hereof which argueth that the Spirit discovereth that there is an improvement of its owne power and so evidenceth its owne presence in some of its actings especially in giving a knowledge of the hope of calling as v. 18. And the Spirit convinceth hereof by the exceeding greatnes of the power which is put forth 1. It overcometh the heart into an acceptation of the promise the soule seeth its owne utter insufficiency in it selfe to make such an application of a promise as now it hath felt and an utter aversnes and reall backwardnes thereunto though there had been abilitie It was ready with Sarah to laugh at the newes of the promise or to say with those 2 King 7.2 If the Lord should make windowes in heaven it could not be accomplished to me and yet it was not able to withstand the power that did draw it that way 2. It overcometh Satan the Spirit discovereth how Satan raised his utmost opposition against the closure with the promise and many temptations are brought to fresh remembrance whereby he sought to keep it at the greatest distance from it yea it seeth the same power that draweth to the promise laid out to the utmost against Satan therein And from hence saith the Spirit it could not be thy selfe or Satan for both run crosse to it and therefore it must needs be the Divine Spirit that hath done this 3. The Spirit convinceth it of Christs faithfulnes herein Psal 89. v. 1 2.5.8 I will make knowne thy faithfulnes to all generations v. 8. Who is a strong Lord like unto thee or to thy faithfulnes round about thee So a soule after such a testimonie is exceedingly taken up with the faithfuines of the Lord that it speaketh to God after this manner Thou didst formerly enable me to a dependance on thy selfe in this promise and when my heart flagged fainted failled and gave over all hopes of it yet now hast thou accomplished it and throwne the mercy into my lap and discovered thy faithfulnes when I was unfaithful 4. The Spirit convinceth it of Divine goodnes in the application of the promise Psal 31. v. 19. O how great is thy goodnes his soule is even swallowed up with admiration at the extensivenes of it O how great v. 21. Blessed be the Lord that hath shewed me marvellous kindnes-What maketh him so much wonder at Divine goodnes v. 22. I said in my hast I am cut off Neverthelesse thou heardest So the Spirit causeth a soule to see how full of distrust that hath been how ready to say that it was neglected of God and how neverthelesse the Lord dealt thus and thus graciously with it and it cannot but cry out O how great is thy goodnes it is even wrapped up as into the third heaven and so taken up with redeeming love in the application of some promise as for the time nothing can put it upon a denyal of the working of this love towards it And thus I have shewne what is the primary evidence By all that hath been said it may seeme that this Question How a soule may know this Testimonie is needlesse for such as are actually under it seing the very worke of the Spirit is to give a knowledge of Adoption But in regard 1. Afterward the Spirit may suspend its operations and then the soule may question it 2. Some have strong Conceits and Opinions that they injoy this more Immediate testimonie of the Spirit when they are meerly under delusions and this first answer though it holdeth out the primary evidence of it unto those that really injoy it yet it may seeme not to reach so farre as to discover who have it not 3. Immediate testimonies have admitted of signes for their Confirmation to us Luk. 1. v. 18 19 20. Matth. 3. v. 16 17. Act. 2. v. 2 3 4. Hence though I suppose such signes are ceased yet it not being inconsistent with the nature of an Immediate testimonie to assert some inferiour evidences of it and seing the Spirit doth accomplish some spiritual works in the soules of Saints in and by its witnessing acts which may supply the place of those extraordinary signes therefore I shall speake further CHAP. XIII Of what doth Secondarily Evidence the truth of Immediate Testimony Ans 2. THe Secondary Evidence of the more Immediate Testimonie is Faith there are some eminent acts of faith drawne out by it but Delusions of Satan or the single testimonie of our Spirit leane without these 1. Faith is exercised upon Christ in that witnessing word which is applyed that look how it is to act upon any other word in the same way and manner it doth upon this The Spirit applyeth the promise but faith receiveth it Heb. 10. v. 22. In full assurance of faith if a soule hath attained full assurance faith hath a hand in it or it is brought in by beleeving and therefore faith is called the evidence of things not seen Heb. 11.1 There are varietie of examples in that Chapter of faith's acting upon various occasions Now if such acts be drawne out upon witnessing words as carry a correspondency with them unto those in Ahel Abraham Moses c. upon other or such words then they are Conclusive or witnessing And a reflexion upon those acts of faith must needs be very usefull and conducible towards the discovering a testimonie to be from the Spirit A reviewing of an Evidence is enough to decide the Controversie 2. Faith is exercised upon Christ in other promises besides that which is witnessing whil'st the soule was full of feares and questionings about its interest in adopting love it acted faith very little in comparison of what now it doth Whatsoever the witnessing word giveth it assurance of faith now liveth upon Christ in the promise for it Heb. 10.38 The just shall live by faith Psal 25.2 O my God I trust in thee Psal 63. v. 1.8 When a soule hath a sight of propriety in God this putteth it upon redoubled actings of saith If it can say my God it cannot but say I trust in thee Delusions set not faith upon the wing for the mercies that it supposeth it selfe to have interest in Nay they doe hinder the actings of it Revel 3.17 18.20 She neglected making out to Christ for all yea shut the doore of her soule against him that Christ stands without knocking and cannot have admittance so long as the voyce of her owne Spirit was attended to Object 1. But when is a word or promise received by faith and so when doth faith evidence a testimonie to be no Delusion Ans 1. When the heart is commanded into a perswasion of Adoption by the witnessing word as an act of obedience to the Lord not barely when there is a giving in of a word as I shall shew in another place but when the Spirit overaweth the soule with the Majestie that cometh alongst therewith to yeild subjection to
it Psal 42.8 The Lord will command his loving kindnes he not onely offereth it to the soule and leaves it to freedome whither it will own it or not but he exerciseth his Soveraignty and useth a Commanding voyce that his loving kindnesses must visit it and that in a sensible way for he addeth his Song shall be with me Psal 111. v. 9. He hath sent redemption to his people he hath Commanded his Covenant as when he cometh with a word of Conviction he commandeth stout-hearted ones to a submission so he commandeth his Covenant i.e. his promises unto his people by causing them to owne him therein Psal 133.3 He commanded blessing Thus the Spirit commandeth assurance into the Saints by promises and commandeth faith to owne his loving kindnesses and so not barely a perswasion that this promise or that mercy is mine doth make the act of faith evidencing but that Divine authoritie that attended the word to the heart and caused it to give credit thereunto out of respect and reverence to the Lord the Speaker Not every one that hath a perswasion that Christ is his doth injoy the witnessings of the Spirit for Baalim said My God Numb 22.18 and yet had not interest in God as his God and they Matth. 7.22 shall be consident of their interest in Christ and yet shall be found without it Satan doth raise such false confidences in many prophane wretches and backeth them with some Scriptures as that God willeth not the death of a sinner and Christ came to save sinners c. and their owne Spirits conclude that they are the sinners he came to save But unlesse such words have commanded the heart into such a perswasion out of respect to the Lord they are not evidencing 2. When those undoubtedly sinfull objections that swarmed in the soule before are suppressed by the reception of the word unbeliefe is the great sin yet soules are more unapt to be sensible of and affected with that then with other sins But if the Spirit hath acted faith upon Christ in any promise then it is pained and afflicted with the remembrance of its former mistrustfulnes and riseth up in opposition against it as Psal 42. v. 5.8 Why art thou cast downe O my soule why art thou disquieted within me hope in God Before it gave way to and fed the carnal reasonings of its owne Spirit against the free promise of God but now it calls off its heart from these and calleth it up to trusting in God Faith is called an Evidence Heb. 11.1 it is a Logical terme importing a Conviction by way of dispute As reason doth by premises draw up certain Conclusions about matters within its Sphaere so faith doth something answerable though the things it is conversant about be out of the reach of sense and reason that doth in able the soule by scriptural principles and grounds to dispute downe cavils and carnal reasonings against the free promise and thus it is an Evidence Delusions doe stupifie men that they seeke not for a satisfactory deliverance from objections but the Spirit like the Sun causeth such mists of darknes to flee away and putteth enough into the mouth to answer Satan in all 3. When its reception of the word or promise causeth selfe-abasement Matth. 15.27 The woman was so deeply sensible of her unworthines that she acknowledgeth her selfe to be a dog and then presently Christ owneth her faith v. 28. O woman great is thy faith Great faith causeth great selfe-abasement When all matter of discouragement that is throwne in the soules way to its mercy tendeth to the making it sensible of its owne nothingnes and yet causeth it to lay faster hold of the promise and when the stronger its assurance of the mercy be the greater selfe-annihilation and the lesse selfe-confidence then faith is acting and Christ taketh notice of and setteth a Character of respect upon such acts of faith But that which causeth selfe-advancement is the voyce of thy owne Spirit or a delusion of Satan Mark 14.31 Peter was carried out with vehemency of affection and resolution for Christ he declared his preferring Christ before his owne life and yet this was but the voyce of his owne Spirit because it did spring from selfe-confidence which is opposite unto faith 4. When the heart is carryed out Christ-ward by the reception of any promise beleeving is often called a coming to Christ as Joh. 6. v. 35.37 And on the other side soule departures from God are resolved into unbeleife Heb. 3.12 when there is not onely a perswasion wrought by the promise that Christ is mine c. but the whole heart runneth out after Christ upon the application of it If it taketh the promise as from his hand Eph. 3.6 and owneth him in the purchase of the mercies it is assured of builds its confidence upon him for the communication of them and is layd under strong obligations engagements to Christ for them it cryeth out What shall I render to him Psal 116.12 accounting nothing too deare for him and maketh improvement of them by and for Christ then the word is from Christ So Rom. 8. v. 35. Who shall separate us from the love of Christ i.e. from that love wherewith we love Christ and thence he addeth Shall tribulations or distresse or persecution or famine c. i. e. None of these hardships shall breake off our love to him v. 36. As it is written for thy sake we are killed all the day long And when was their love to Christ so strong v. 33.38 39. It was when their perswasion was as strong of the love of God in Christ to them And now they oppose Christ without them against all charges v. 33. and not the perswasion within themselves yet that perswasion was usefull that way not abstractively from Christ but as it was a furtherance to their heartie owning of him Faith maketh use of such a generall as that Christ dyed against all charges that are brought in against a particular soule You may have such strong confidences of your interest in the love of God in Christ as no arguments a man can use can beate you off from these and yet you may be deluded if your hearts be not answerably drawne out after Christ to the strength of your confidences But if they be built and botromed upon him and his free favour in the free promises as Psal 30.7 And if your affection to Christ rise as high and be as strong as your perswasion of his love then you have injoyed the witnessings of the Spirit And thus there are many things in that faith which receiveth witnessing words besides the perswasion of the thing witnessed which may difference a testimony of the Spirit in this more Immediate way from a delusion of Satan or our owne Spirits Object 2. But may I not be very liable to be deceived about such acts of faith seing no Scripture either expressely or by Consequence saith of any particular man that
he is united to Christ Adopted Justified c Surely a certainty of faith cannot be obtained of this because it is unwritten Answ The soule may have a certainty about this as well as other acts of faith if it be in a fit capacitie to judge of any and duely considereth all requisites unto the specificating of an act of faith and all the ingredients or concurring acts of the Spirit in applying of such a promise And the better to evince this and answer the objection I shall lay downe three things which will much conduce to cleare this Coast 1. The act of faith may be a clearer evidence of its being of the right stampe then the object a man may have a right object for his faith yet not having a right act about that object his faith can witnes nothing thus Joh. 2.23 Many beleeved in Christs Name Here was the right object of faith as you may see Joh. 1.12 and yet their faith is vaine v. 24 25. and no evidence So Joh. 8.30 31. They beleeved on Christ and yet they had not God but the Devil for their Father v. 34 39.44 So Act. 8. v. 13. Yea Jam. 2.19 The Devils beleeve that there is one God and tremble and the Apostle declareth this purposely to prove the defectivenes of faith though it may have a Scriptural object A man may put forth but a natural act about a supernatural object may have but a humane faith about Divine things 1 Cor. 2.5 There is more required unto the specificating of true faith then this that there be a crediting or assenting to what is written Now if the Nature or Quality of the act of faith be considerable and must be discerned before Son-ship can be concluded from it then seing those differencing things about the act are to be found in that faith which is drawne out in the application of witnessing words hence a man is no more liable to be deceived in this then in other acts of faith 2. The Scriptures declare such as doe rightly beleeve to be adopted and justified and determineth what faith is Joh. 1.12 Rom. 5.1 Act. 13.39 By him all that beleeve are justified And the giving such a Characteristicall note must needs be a particularizing of them as well as if the Lord should call them by name and say thou John Thomas thou art justified or Adopted If Legacies be given though their names which they are given to be not expressely mentioned in the Will yet a distinguishing Character is equivalent to a naming of them so faith is made a character of Adopted ones and so it is written and by good Consequence it may be concluded from the Word who are adopted 3. The supervenient act of the Spirit in the effectual application of a word is enough to particularize it unto the soule and then the Word it selfe is witnessing it is no where written in Scripture in expresse termes that Luther or Calvin shall be raised up at the last day yet seing the generall words about the resurrection doe include all particulars under them hence it is not improper to say it is written that they shall rise againe but though the Scripture saith it yet it was the Spirits application of those generall words that caused them to beleeve their owne resurrection It is no where written that this or that person shall beleeve or that he shall have convictions or supportments c. by this or that Sermon or that this Scripture shall be usefull to these ends to one soule and another Scripture for the same ends to another c. but there are some special operations of the Spirit necessary and hereby a generall Call is made particular and so this soule beleeveth on Christ when many that heare the same Sermon and by the written word had a Call as well as he yet beleeve not And hence many Scriptures are pressed that have a direct tendency to worke a conviction upon a man and prevaile not but as last one word is singled out and worketh mightily that way At the same word Act. 17. some mocked v. 32. others beleeved v. 34. hence many words sutable to a soules condition may be viewed and yet are not succouring and at last one culled out from rest affordeth much releife to it All which doe abundantly evidence that the operation of the Spirit is sufficient to particularize a word to a soule and that the Spirit is ordinarily afforded for such ends No soule is converted but there is such an appropriating of Gospell invitations to it And the like Concurrences of the Spirit with some words will make them witnessing which make those convincing converting supporting c. and the testimonie will be as scriptural as any of those other works which are frequently wrought by the Spirit as all grant And seing in those testifying acts by a word the Spirit operateth as efficaciously and usually in a more eminent way then at other times hence they are as visible and acts of faith here as evident as about other words All which being laid together I cannot but reckon the assurance of salvation to be a certainty of faith The Conclusion being drawne from Scripture both directly and by Consequence Though the word alone doth not witnesse yet by the Spirits application of it to the soule it doth and that must be by faith Indeed the Spirit properly could not be said to witnesse that we are the Sons of God nor hardly were a witnes at all if the testimonie were not a certainty of faith and to be received upon the credit of the revealer so as if it came from another as Satan c. it were not to be owned And hence 1 Joh. 4.16 We have knowne and beleeved the love that God hath to us And it is a hainous sin not to give credit to it and that because the Spirit is the witnes 1 Joh. 5.9 And heaven or Eternal life is absolutely promised unto all beleevers Hebr. 9.15 That by the meanes of his death they which are called might receive the promise of eternall inheritance Jam. 2.5 Joh. 3.15 That faith and hope are to act upon these as well as other words is undenyable what use else doe they serve to and how else can those that are called receive them see Gal. 3. v. 18.22.29 1 Thes 5.8 Let us put on for an helmet the hope of salvation Titus 1. v. 2. In hope of eternall life which God that cannot lie promised whither this faith and hope be raised by a present particular application of the promise or by a reflexion upon foregoing acts of faith either way they must be Divine because built and bottomed upon the promise of God who cannot lie And if the latter way that strongly proveth that the interveening of reflex acts cannot hinder assurance from being a certainty of Divine faith I might give other secondary evidences of this immediate testimonie as the soule is enabled to discerne many of its former experiences at such
3. At another time being againe brought to the enjoyment of God after long shutting up that of David came to minde I was as a weaned Childe I was weaned from all things from repute amongst men from outward Comforts c. and stayed much upon the Lord. I apprehended it was the Lords end in Desertion to make way for establishment and to render unblameable before God and our Father at the coming of the Lord Jesus with all his Saints FINIS THE CONTENTS THe words opened and the point raised from page 1. to p. 7. Qu 1. What is the Witnessing worke of the Spirit Ans It is a worke whereby the Spirit by some manifest and speciall acts and operations of its owne doth raise a perswasion in a soule by the Word or Gospell of its Adoption opened in many particulars from p. 7. to p. 25. Qu 2. How doth the Spirit witnes to a soule its Adoption Ans 1. The Spirit witnesseth more immediately by it selfe p. 25. That the Spirit hath such a distinct way of witnessing from Water and Blood is proved 1. From the Apostles ascribing it to the Spirit himselfe p. 27. 2. From the aptitude of many written words or promises by application to witnesse p. 28. 3. From the number of witnesses which the Gospell owneth p. 36. 4. From the experience of the Saints p. 38. Ans 2. The Spirit witnesseth by Water i. e. Sanctification p. 41. Proved diverse wayes Qu Whither a soule can injoy any other testimonie when Sanctification lieth darke p. 45. Ans 3 The Spirit witnesseth by Blood i. e. the blood of Christ as usefull to Justification p. 47. Qu. 3. Who are capable of attaining the witnessings of the Spirit p. 50. Ans Weake beleevers are capable of attaining them Severall things are premised and then it is proved 1. From the Spirits being given to all beleevers as a witnes p. 56. 2. From the extensivenesse of the promise p. 59. 3. From cleare Scriptures p. 60. 4. From the Lords requiring of them selfe-examination p. 61. Qu. 4. How may a soule know whither it injoyeth the witnessings of the Spirit or not p. 63. Qu. 1. How may a soule know whither the Spirit hath witnessed its Adoption to it in that more immediate way p. 64. Ans 1. The Spirit it selfe doth primarily evidence the proceeding of its owne witnessing acts from it selfe p. 67. Proved by diverse arguments Ans 2. The Secondary Evidence of the more immediate testimonie is faith p. 81. Object When is a word received by faith or when doth faith evidence a testimonie to be no Delusion p. 82. Answered in foure particulars to p. 88. Proved that Assurance is a Certainty of Divine faith from p. 88. to p. 94. How the testimonie of the Spirit is differenced from those flashes of joy c. that unbeleevers may have under the word from p. 94. to p. 98. Qu 2. How may a soule know that the Spirit hath witnessed its Adoption by blood Ans 1. From the New Covenant or free promise p. 98. 2. From cordial acts of faith p. 99. 3. From its preferring that blood before all other things p. 102. 4. From the renuntiation of what soever standeth in competition with the blood of Christ in the uses it serveth to p. 104. 5. From its freenes in choosing and accepting of the blood of Christ p. 107. 6. From the strength of drawings that way p. 110. 7. From its feeling the efficaciousnesse of that blood p. 111. Qu. 3. How may a soule know that the Spirit hath witnessed its Adoption by Water i. e. Sanctification p. 112. This Question is divided into two Qu 1. How may a soule know that its heart is separated from sin or that sin hath not dominion over it p. 115. Foure distinctions are premised There is a difference 1. Between the indwelling of sin and the reigning of sin ibid. 2. Between the Soveraignty of sin and the Tyranny of sin seaven differences are layd downe ibid. 3. Between an habituall frame of heart towards sin and an occasionall falling into sinne p. 117. 4. Between infirmities and grosser enormities p. 118. What sins are to be reckoned of infirmitie Answ Sin hath not dominion over a soule when it chooseth freedome from or consenteth with all its heart upon Evangelicall accounts to part with sin p. 121. 1. When the choice is free without coaction ibid. 2. When it is universall without limitation p. 123. 3. When the choice is absolute without condition p. 124. 4. When there is a Conflict between the flesh and the Spirit p. 125. 5. When there is a mortification of sin p. 127. 6. When there is irreconciliable opposion against sin ibid. 7. When it is upon spirituall and Evangelicall accounts p. 128. Opened in six particulars to p. 132. 8. When sin is in subjection p. 132. Qu Whither it be possible to retaine Assurance after falling into sinne Answered in five particulars from p. 134. to p. 137. Qu How may one know that his heart is separated to God and Christ Ans 1. From his esteeming of God and Christ above all other things p. 137. 2. From his spending his highest desires and endeavours after attaining Communion with God in Christ p. 138. 3. From his willingnes to part with all other things at Christs Call or for his sake p. 139. 4. From the carriage of his heart under his withdrawings ibid. 5. From his enjoyment of the leadings of the Spirit ibid. Qu When doth a soule injoy the leadings of the Spirit Answered in six particulars from p. 140. to p. 150. Ten Secondary Generall Evidences that a testimonie of Adoption is from the Spirit from p. 150. to p. 164. Foure Objections Object 1. Seing Satan counterfeiteth the workes of the Spirit and the heart is so deceitfull how should I know that I have passed a right judgment on my condition Answered from p. 164. to p. 172. Object 2. But my heart hath deceived me in other matters and therefore I feare I am deceived in all Answered from p. 172. to p. 174. where are layd downe foure Symptomes of delusions Object 3. But may there not be some sin I am ignorant of harboured in my soule that may render me deceived in passing judgement on my owne condition Answered from p. 174 to 176. Object 4. But I have found a great impression by a word and I cannot tell whither it be from the Spirit or Satan what am I to doe in this Case Answered from p. 176. to 178. Qu. 5. By what meanes may the witnessings of the Spirit be attained strengthened and preserved Ans 1. Wait for the Spirit p. 178. 2. Maintaine a perswasion that it is thy duty to seeke after them p. 179. 3. Beware of those things that tend to keepe off from Assurance p. 180. 4. Be much in selfe-examination p. 181. 5. Be much in the observation of Gods dealings with your owne soules p. 182. 6. Be often renewing acts of faith ibid. 7. In all importunities with God for Assurance make use of arguments drawne from God himselfe p. 186. 8. Seeâ—e for much inward acquaintance with the written word p. 187. Severall rules about making use of Scriptures and about the hintings and givings in of words from p. 188. to p. 195. 9. Hold fost the doctrine of perseverance p. 195. FINIS
for the assuring us of our Adoption I finde no Rule for these The Spirit giveth a certainty of Adoption by its actings within the soule as well as if a hundred witnesses had affirmed it As 1. It maketh an effectual application of witnessing words when it testifieth by direct acts the hinting or giving in of a word is not enough as I shall shew in another place But then a word is applyed when it is powerfully set upon the heart by the Spirit and is so fixed setled and engraven there that it becometh an ingrafted word James 1.21 and worketh effectually towards its proper end 1 Thess 2.13 Coloss 1.29 And that it beareth downe all temptations objections and unbeleeving reasonings that were in the soule before against what it is called up to by the word and so is written upon the heart Jerem. 31. v. 33. It is onely the finger of the Spirit that can doe this 2 Corin. 3.3 And when there is such an application of a witnessing word as the heart is irresistibly overpowered into a pers wasion of Adoption by it then it it indeed witnessing And some of the Saints have found such a supernatural power coming alongst with a word that th ugh afflictions and temptations came yet they durst not could not but say to the Lord Doubtles thou art our Father Or as 2 Corin. 5.1 We know And at such a time the promise is as it were holden to the heart they are knitt and glued together that untill the Spirit suspendeth its operations it is as easie to make the soule leave the body as to make this perswasion of Adoption leave the soule as I shall shew more fully else where 2. The Spirit exciteth and draweth out some manifest speciall gracious acts when the way of testifying is by reflex acts the Gospel declareth and determineth saith and other graces to be infallible evidences of Adoption Now the Spirit enableth to act these Rom. 5.5 Gal. 5.22 And from these by reflex acts to draw Concsusions of Adoption I call them speciall gracious acts to difference them from those workes of the Spirit unbeleevers may have Hebr. 6. v. 4 5.6 that have not power to assert Adoption which is a speciall relation for nothing common can evidence that which is speciall And they must be manifest acts of grace for Witnesses are purposely to cleare up a matter which is dark dubious and therefore witnessing must ever be by what is more conspicuous and apparent and hence Christ referreth the Jewes to his workes and the Scriptures Joh. 5.36.39 Because they were more visible to them And I conceive there are many secret concurrences of the Spirit which though they be speciall workes yet are not intended for this but some other end and with the utmost diligence a soule can use are not capable of being improved unto witnessing being themselves so hardly discerneable Yet I dare not confine assurance unto eminent Saints I thinke few or no Christians are so weake that they are destitute of all such acts of grace as may witnesse to them Adoption as I shall prove afterward But there is a vast difference between the operations and the witnessing operations of the Spirit these must have light as well as peculiarnesse in them 3. The Spirit causeth the soule to apply it selfe unto the use of due meanes for the attaining assurance Sometimes his proceedings are graduall or by degrees the soule goeth on step by step towards it and it may be a great while before it arriveth at it As the Spirit may first Convince by the word that a Christian ought to seek after and may attaine unto more quietnes establishment then yet it selfe hath found 2 Pet. 1. ver 10. This part of the will of Christ it little minded before And then it may be the Lord removeth out of the way those impediments which formerly hindred Assurance subdueth some corruptions answereth some doubts causeth it to see the groundlesnesse of some feares it hath laboured under helpeth it to looke into Satans designes that have hindred the worke of Christ within it and to take notice of some glorious advantages in the attaining of Assurance which it thought not of before it seeth how it may glorifie God more in such a condition then it can doe under doubtings feares disquietings And thus the Spirit capacitateth the soule for such a mercy So Exod. 33. v. 9.11.14.17 Moses upon every new grant or returne of prayer taketh advantage to rise higher and higher in his requests and at last cryeth out ver 18. I beseech thee shew me thy glory And ver 19. compared with Exod. 34.6 All his goodnes passed before him So the Lord causeth a soule to seeke for some mercits and upon the Lords answering some desires it hath encouragement to goe with a holy boldnes for greater mercies and at last it is enabled to act faith in an eminent way for sights of Divine glory and in the face of Christ hath these also It obtaineth some mercies conducing to assurance at first and afterwards injoyeth that also I have mentioned this the rather 1. Because Christians thinke to have assurance all at once upon a sudden and are apt to be very much troubled if it commeth not in by the lumpe whereas the will of God is to let it in sometimes by little and little and the soule may be a long time in attaining it this is no matter of discouragement that thou hast it not presently if thou be'st in the way to it 2. Because many are very suspitious of a testimony if it be not by some violent powerfull heart-astonishing alterations whereas though sometimes it be by such invincible operations as doe not leave the soule to freedome whether it will owne them or not but overcometh the heart immediately to a reception of the testimony yet at other times the Spirit acteth in a more milde gentle and secret indiscernable way and doth more leave the soule to its choyce for owning it or not and by quenching the motions of the Spirit it may misse of that Assurance which they lead to Yet these operations when they doc effectually witnesse are so powerfull that ever they carry the heart alongst with them towards Christ When Assurance commeth in as the result of selfe-examination it may not cause such eminent alterations as a soule may expect and yet it may be good But there are sweet gracious effects that will follow reall witnessings of the Spirit which way soever they come in And that bowing of the heart to the use of meanes as selfe-examination c. is another worke of the Spirit as a witnesse 4. The Spirit affordeth Irradiations as a witnesse openeth a Case and sheweth how it standeth so the Spirit by shining forth with its bright glorious and heavenly beames into the darke dungeon-like soule doth cause it to discerne enough in the application of promises and in the exercise of graces to satisfie it about its adoption And though it
interest or procureth some outward disadvantages and may be incensed against it upon that account as because an inordinate use of the creature procureth diseases to the body c. a parent may hate drunkennes or unlawfull games because his childe is like to become a bankrupt by such practises A childe being threatned to be dis-inherited if he followeth such wayes may hereupon bridle his affections and yet may be under the reigning power of sin still But if its hindring in the exercise of some grace or in the performance of some duty or in the attainement of Communion with Christ c. raise its feare of sorrow for and hatred against sin then it acteth Evangelically Psal 51. v. 2.7.13 Hebr. 12.1 6. When it is by the application of the death of Christ in a promise that it maketh resistance against sin Rom. 6. v. 4.14 Heb. 9.14 Act. 5.31 Revel 12. v. 9.11 And they overcame by the blood of the Lamb and by the word of their testimony Joh. 8. v. 34.36 If the Son shall make you free then you shall be free indeed This must be an ingredient in all the former particulars no freedome from sin but by Christ Luk. 1.71 72.74 75. 7. When sin it selfe is in subjection there is an inconsistency between sins reigning and its being in subjection it cannot be both King and Subject in the same soule at the same time There may be a Conflict with sin and yet it may seeme to get the upper-hand for a time but when the soule hath gotten sin beneath it then it is most conspicuous that sin doth not reigne As 1. When the soule is enabled to a speedy mortification of it upon all its rebellions it is like a conquered enemy that is not able to keepe the field any longer some parties may rallie and make some resistance but they doe but hasten their owne ruine thereby so the motions and stirrings of sin may be felt but the soule is enabled to looke unto Christ and to oppose the Word and blood of Christ to these and it is speedily saved Revel 12. v. 8 9.11 Sin in the lustings of it is speedily crushed suppressed and conquered it cannot prevaile upon the heart as formerly it hath done but is layd lower by every onset this is the report that may be given upon their fighting corruption is cast out cast out This argueth it hath not dominion 2. When even the former prevailings of corruption are made serviceable towards spiritual ends as when they produce soule-humiliation selfe-abasement and fill it with the more admiration of and cause it to be so much the more studious for the advancement of the exceeding riches of grace in opening a way to deliverance from sin Ezek. 16.61.63 Eph. 2. v. 5 6 7. that it can triumph over sin through Christ 1 Cor. 15.56 57. Then sin is in subjection And thus I have discovered when a soule is freed from the Dominion of sin but before I leave this I shall answer one objection CHAP. XVIII Of the soules retaining Assurance notwithstanding the prevailings of corruption Object BUt is it possible that a soule may retaine Assurance after it hath found the prevailings of Corruption If it formerly had it yet must it not unavoydably loose it after a falling into sin Premise 1. Sins are either of infirmitie onely or grosser sins which are the falls of the Saints Prem 2. Either there is a nourishing of these sins or an endeavour to the utmost after the mortification of them Answ 1. Assurance in the donation and continuation of it hath a dependance on the free actings of the Divine Spirit Rom. 8.16 1 Joh. 5.6 And hence if the Spirit pleaseth that can continue such a worke upon the heart at such a time and if that will suspend its operations though no such provocation be given it to withdraw yet it is not in the power of man to continue it one moment longer 2. A man ought not to throw or cast away his Confidence so long as Scripturall grounds are afforded to found it upon it is the grosse mistake of too many Christians if they fall into sin they reckon it their duty then to question their estates to throw up all former perswasions of interest in Christ whereas this is very sinfull it not onely wanteth a word to warrant it for a duty but it is denyed by the word to be one They ought to hold fast their confidence firme unto the end Hebr. 3.6 Isai 49.14 She is upbraided for saying the Lord had forsaken her c. You are not to cast it away but upon a Scripture-ground and seing it is evident that falls are consistent with interest in Christ as in the case of David and Peter hence you cannot have a warrant from the word to make this an argument of being without Christ 3. The nourishing of Corruption hath a tendency to deprive the soule of Assurance Heb. 10.22 Psal 51.12 and therefore it is extreamely dangerous to cherish the least sin 4. If thou enquirest whither Assurance may stand with the nourishing any sin either thy Question must looke to the time past present or to come If to the time present or to come know that the Lord hath not granted thee liberty one moment for the nourishing any corruption and so it is a sin to be studious to make Assurance and any sin dwell together Put an end to this question by ceasing to nourish for the present and by seeking to prevent nourishing any sin for the future But if it respecteth the time past that formerly thou didst nourish some corruption thy after mortification of it is witnessing 5. I suppose Assurance may be retained after not only sins of infirmitie but also after the fals of the Saints when those sins are not nourished That it may continue after sins of infirmitie is undenyable because else it were impossible for any to retaine it seing the best of Saints are subject to these dayly Rom. 7.15.24 And for other sins see 1 Sam. 12. v. 19 20.22 They had made themselves guilty of great wickednesse and were afraid of death for it but Samuel forbiddeth this feare and calleth them up unto confidence that the Lord would not forsake them v. 22. for his owne names sake Micah 7. v. 8.9 Though I fall yet I shall arise Here is Assurance and yet under a fall and it is into sin v. 9. I have sinned I say when sin is not nourished else the considence is very suspicious for if there be sensible Assurance this will make opposition against sin in the soule 1 Sam. 12. v. 20.24 1 Joh. 3.3 Every man that hath this hope purifieth himselfe CHAP. XIX Of separation of the heart to God and Christ Qu 2. HOw may one know that his heart is separated to God and Christ Answ 1. From his esteeming of God and Christ above all other things Psal 73.26 27. Whom have I in heaven but thee a beleever would account even heaven it selfe