〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I taught him to foot it on the wayes of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I drew them with the cords of a man all gentle and perswasive sollicitations with bands of love I was to them as they that take off the yoke on their jaws and I laid meat unto them The yoke of bondage the soul was under God freed the soul brought him to an easie pleasant yoke God has a special care of tender plants when Israel was a tender vine O then he fenced it and hedged it and shone out upon it c. Now Christ is thus pleased to reveal his love to unbosom himsel unto the souls of young Converts for their greater incouragement in the wayes of grace At the first step to heaven he gives them a viaticum If after the soul had been steept in legal humiliation and possest with fears and terrours and amazements compast with Clouds and now at last it has been drawn by a mighty work to receive a Saviour If after all this it should have no Sun-shine it would droop and languish and be ready to pine away it would be very unfit and unserviceable the wheels of the soul woud move heavily God therefore oils the wheels poures the Oil of gladnesse into the soul And now it moves like the Chariots of Aminadab with a nimble spontaneity Christ begins to flourish through the Lattices le ts in some of his love into the soul I and gives it a sense of this love too and this constrains it to obedience sets the soul a longing for more of this love and for more sence of this love so it will never leave longing til it have a full fruition of it in heaven this is Gods method this is the usual progress of grace in the soul And hence you may see why young Converts are usually so active in the wayes of Religion so forward and vehement O they have fresh apprehensions of the love of a Saviour what an eminent alteration he hath wrought in them how they are raised from death to life O they can tell you long stories of his goodness what great things he hath done for their soul So that their affections are raised there is a flush of joy the soul runs over and knowes no banks no bounds Thus God does many times seal up the work of grace in the soul and gives a satisfying light at the first conversion but yet I cannot say that this is alwayes so for there are diversities of workings and grace sometimes wrought in the soul after a more still and undiscernable manner as we shall have occasion to speak more hereafter 2. Sacrament-times are sealing times I speak of the Sacrament of the Lords Supper for as for those secret breathings of the spirit upon Infants in that other Sacrament of Baptisme they are altogether unsearchable and past finding out Now in the Lords Supper you have the new Covenant sealed up unto the soul the soul has not only his graces increased but they are printed clearer that seal of the spirits does print a Christians evidences with a clearer stamp You have plaIn and visible representations of the love of a Saviour and you have the sense of this love powred out into you A Christian feeds not only upon sacramental bread but upon hidden Manna too has tastes of that love that is sweeter then wine Here 's a feast of fat things The soul is satisfied as with marrow sweetnesse spiritual refreshments like fat things they are sweet and they are filling too yet not like the fat things that have a cloying fulsomness in them no these carry a delicious relish with them such as the soul takes present complacency in them and has a longing appetite for them The soul never nauseats the feast of fat things but the more it feeds upon them the more it hungers after them Now the two grand ends of this Sacrament in reference to a Christian are 1. Growth of Grace 2. Sens◠of Grace 'T is a Sacrament of Augmentation by which a new-born-infant-soul may grow up to its just proportion and full stature in Jesu◠Christ and 't is a Sacrament evidencing this hi◠condition to the soul Christians come hithe◠ad corroborandum Titulum the smoaking fla◠comes hither to have some light and the bruise◠Reed comes hither to have some strength th◠worm Jacob crawles into the presence of a Saviour and is sent away with an encouraging voice Fear not thou worm Jacob. Many a tender babe in Christ has stretcht out his weak and trembling hand to lay hold of a Saviour and has found vertue coming out from him Many a thirsty soul has come breathing and panting after the streams of water it has opened his mouth wide he has filled it The longing affectionate soul has come with vehement and enlarged desires has found full expressions manifestations of his love towards her Many acloudy soul has come hither to see if he could spie out one beam has bin sent away brighter then the Sun in all its glory You that come hither with the most ample and capacious souls tell us whether you be not filled up to the brim whether your cup don't overflow O what heavenly entercourse is there between you and a Saviour what pleasant aspects what mutual love-glances what smiles and blandishments Do not you finde in your own souls a full Paraphrase upon the book of the Canticles that book of Loves He comes with an earthy and drossie soul that is not raised and advanced with such glorious mysteries And yet my meaning is not as if every true Christian that had received this Sacrament must needs have assurance No we know 1. Beleevers themselves may receive unworthily as the Christian Corinthians when Paul tells them they came together for the worse and not for the better he speaks it of such as were truly in the state of grace Thus he concludes his discourse You are chastened of the Lord that you might not be condemned with the world And thus the soul may go from a Sacrament with lesse comfort then it brought thither 2. Many that have much joy and sweetness from a Sacrament real and spiritual joy I and strength and vigour too yet it may be have it not in so great a proportion in so high a measure their cup is not so brim full as that it should reach to assurance All that do truly partake of these heavenly delicacies yet don't go away equally satisfied Some have but a taste which is enough to cherish them others a full draught which doth mightily enliven them So then all we say is this those Christians that have assurance have it usual at these times and some Christians that have wanted assurance yet here have found it which should strongly engage all to come hither with great and solemn preparation quickening and exciting their graces improving all present strength breathing and longing after these pleasant streams
widening and enlarging their affections opening their mouths like a dry and thirsty Land that waits for some satisfying showers and would fain be filled 3. Times of employment are sealing times When God intends a Christian for great and eminent service he first makes his goodnesse passe before him he sheds some of his love into his heart which doth both constrain him to obedience and encourage him in it his smile makes the soul go chearfully about his work his presence gives life and vigour to a performance The servants of God wait on him fix their eyes upon him look whether he gives them a propicious glance they walk in the light of his countenance they follow the direction of his eye they won ' move unless he breath on them Moses won't stir without assurance of his presence All the clusters of Canaan shall not entice him he had rather dwel with briars and thorns in the wildernesse with the good will of him that dwells in the bush He had rather be in a barren and desolate and howling wildernesse then in a pleasant and fruitful Land in a delicious Land without the presence of his God He knows there is no sweetness in Canaan without him there is more sting then honey in the Land of Promise unlesse â—e be there and Canaan it self will prove a wildernesse if he â—ithdraw himself The beams of his gracioâ—â— Presence these gild a place they can turn a desert into a Paradise and can make a prison glorious The love of God in Christ it is attractive and magnetical and drawes the soul along when it is once toucht with it this will draw Moses to the Land of Promise this will carry him through all difficulties God sheds some of this love into Moses his heart and then he goes on with chearfulnesse and alacrity And so it was with his successour Joshua God calls him to an honourable imployment to be the Shepheard of his little flock to guide and govern his people Israel Now how does he prepare him for so great a work why he strengthens him and heartens him with a promise of himself with assurance of his love Fear not but be of courage I am with thee Thou hast my presence thou shalt have my blessing I have done much for thee and I will do more for thee be faithful in my service and be couragious and do not doubt of the love of God towards thee Thus God when he called Abraham to that great expression of obedience in the sacrificing of his Isaac he first warms his heart with his love and seals up the Covenant of grace to him he spreads before him ample and comprehensive Promises I am thy God All-sufficient I am thy Buckler and thine exceeding great reward and this will bear up and support Abraham though the staffe of his old age be taken away and by his own hands cast into the fire And this was his usual dealing with the Prophets when he sent them with great and weighty messages He first reveals his goodness to them before he reveals his minde by them he assures them of directing mercy of protecting mercy that shall bear them company that shall go along with them and this puts a generous undauntedness upon them that they fear not the frowns of men nor the threatnings of men nor of the greatest of men this makes Jeremy to set his face like a flint and Esay to lift up his voice like a Trumpet to tell Israel their sins and Judah their transgressions And this is that which prepares the Martyrs for their sufferings God tempers and allayes that Cup he drops some of his goodness into it and sweetens it to them He first sets his seal to their souls before they set their seal to his truth he diets them with the hidden Manna and gives them before-hand the White Stone as a sure pledge of victory What is it but this that makes them devoure torments and come to them with an appetite 't is this that softens the flames and turns them into a bed of Roses 't is this that fills their souls with joy and their mouths with praises that makes them more chearful in their sufferings then their Saviour in his for they usually have the face of a reconciled God shining out upon them which was wholly withdrawn from him when he cryed out my God my God why hast thou for saken me 4. Praying times are sealing times The same spirit that indites the Prayer seals it up When Hannah had put up her Prayer 1 Sam. 1.18 the text sayes expresly that her countenance was no more sad As 't is the great priviledge of assurance That Christians may then with confidence cry Abba Father so also 't is a great means to Assurance The hearing of prayers is a mighty strengthening to faith and the strengthening of faith does strongly tend to assurance Besides Christians may pray for assurance they may be importunate for a glimpse of his face for one beam for one smile and his bowels won't let him deny them Hence you shall finde it that such as are most frequent in Prayer are most blest with assurance Praying Christians have much intercourse and communion with their God And thus there may be a national kinde of assurance I say a national plerophory when God shall poure out a spirit of prayer and supplication upon his people and they with united and concentricated abilities shall besiege the Throne of grace there is no doubt there can be no doubâ— but at length he will yield up such a mercy to his praying People 5. Times of outward exigencies are sealing times 2 Cor. 4.16 Though our outward man decay yet our inward man is renewed dayly that feeds upon hidden Mannah a precious restaurative for a fainting Christian Manna you know was rained down in the wilderness and when the Israelites provision failed them then Manna was rained down When the water-pots are filled up to the brim then was the water presently turned into wine and so this hidden Mannah is provided for sad and cloudy conditions We except only the case of total desertion when the soul has not the least light shining in upon it which is the severest judgement that a true Christian is capable of but in other distresses especially outward and temporal distresses he does reveal himself more immediately to them And though the creature frown yet he will smile upon them Beleevers they are the friends of God and 't is no part of friendship to forsake them in the saddest times St. John when a banisht man in the Isle of Pathmos then God shewes him that glorious Revelation Paul and Silas when in prison then brim-full of joy which breaks out into Psalms of praise In the fiery trial as there is some scorching so there is some light too And God does prepare his people for the seal of the spirit by thus melting and softening their heart for the softer the heart is the clearer will the print of his
THE WHITE STONE OR A Learned and Choice TREATISE OF ASSURANCE VERY Usefull for all but especially weak Believers By Nathanael Culverwel Master of Arts and lately Fellow of Emmanuel Colledge in Cambridge 2 PET. ◠10 Wherefore the rather Brethren give diligence to make your Calling and Election sure LONDON Printed for John Rothwel at the Fountain and Bear in Cheapside 1654. THE WHITE STONE OR A Learned and Choice Treatise of Assurance very useful for all but especially weak Believers 2 PET. 1.10 Wherefore the rather Brethren give diligence to make your Calling and Election sure ASsurance of salvation is a truth of great and precious consequence of sweet and comfortable influence into the whole life of a Christian A truth which has scarce had liberty to unmask and shew it self in former times and so has seldom or never been fully treated of A truth which could never be more welcome and seasonable then in times of danger and uncertainty when all other things are in a doubtful and wavering condition then to make our Calling and Election sure to set up a spiritual Militia and to put the soul in a posture of defence in such an heavenly preparation as it may be fit to meet with all conditions He shall not be afraid of evil tidings his heart is fixed trusting in God He is just like the Philosophers good man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four-square that cast him where you will like a Dy he falls alwayes sure and square He 's built upon the same foundation that the whole Church of God is He 's built upon a Rock and though the waves dash and the windes rise though the storm encrease and the floods beat in yet the house stands the foundation 's sure 't is built upon a Rock and the gates of hell shall not prevail against it I 'le make him a pillar in the Temple of my God as Christ promises to the Church of Philadelphia even like one of those Pillars in Solomons Temple The name of the one was Jachin and of the other Booz nothing but stability and strength as the words imply Christian assurance fortifies the soul and prepares it against all conditions Now as for the drift of our Apostle in this Chapter 't was to perswade the Christian Churches of Pontus Galatia Cappadocia Asia Bithynia to whom he wrote that they would be fruitful and abundant in the graces of God that they would grow in grace and adde grace to grace so to increase in them all till they came to a full and perfect stature in Christ For he that lacks these saith the Apostle is blinde and cannot see a farre off he is pore-blind and cannot see so far as haven and heavenly things And then he is forgetful too of the very first principles and rudiments of Grace he forgets that he was purged from his former sins in the Laver of Regeneration in Baptisme when he first entered into Covenant with God Wherefore do ye rather give diligence to make your Calling c. You that have a spiritual eye and an enlightened soul and can discern the things of God and you that are mindful of the Covenant made with him do you brethren give c. for this if any thing will make you fruitful in the works of grace for by these you must maintain your assurance these are the fruits and evidences of your salvation the fruits of the spirit and the first fruits of eternal life Christians that make their Calling and Election sure will and must be fruitful in good works The Papists interpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this verse and Beza saies indeed that he found it in two ancient Copies but though it be left out in the letter yet we include it in the sense good reason to leave it out in the text because all the Greek Copies do two only excepted but yet we take it in in the interpretation and freely acknowledge that no Christian can be assured of his salvation who is not fruitful and abundant in good works as Fulke and Carthwright do very well satisfie the Rhemists Translation In the words you have 1. An usual compellation Brethren 2. An Apostolical exhortation and that to a double duty one subordinate to another The 1. and principal in intention to make your Calling Election sure The 2. which is a means to the former to give diligence And if you look upon the first again you shall finde in it 1. A propriety your Calling and Election 2. A method and order first your Calling and then your Election As for two of the particulars wee 'l but point at them because they are not so properly intended in the words For 1. The compellation is frequent and obvious in every Epistle and shews 1. An Apostolical Suada by which they were wont to winde and insinuate themselves with them for affection does strongly engage the judgement And all Rhetorick is little enough to win hearts and prevail upon some mens spirits 2. An Apostolical meekness Peter a Star of the first magnitude yet calls the lesser Sporades his brethren A glorious and eminent Christian a tall Cedar in Lebanon yet acknowledges the meanest and lowest Christians his brethren He learnt this of his Lord and Master who was not ashamed to call them brethren And shall the Disciple be above his Lord 'T were well if the Pope who will needs be Saint Peters successor would follow him in this And who art thou O prophane Ismael that scoffest at the Children of the Promise under this very name and notion of the brethren 2. And then as for the propriety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Calling and Election 1. None can be assured of another mans salvation unless it be of such whom the Scripture tells us were in the state of Grace whose sincerity is made famous to all the world to whom the spirit hath set its broad seal and given them a publick testimony that they were within the Covenant for others we know in general that there are a select and peculiar company whom God has chosen out as his jewels but we cannot say certainly and infallibly of such a particular persons of any Individuum that he is a chosen vessel Of some 't is evident and apparent that for the present they are not in the state of grace we are sure that as yet they are not efficaciously called but we know not whether they be chosen for others we have great hopes and an high degree of probability that they are truly born again but yet we have no absolute certainty for Hypocrisies will go so far as that the best Criticks may be deceived And a man can never tell certainly another mans sincerity unless he could supply the place of conscience An Hypocrite may spin so fair a thred as that it may deceive his own eye he may admire the cobweb and not know himself to be the Spider how much more easie may he deceive a stander by And as for any
No the beams of Gods love will shine out stronger and brighter upon the soul and ripen his hope into assurance Christian hope when 't is in its full vigour is all one with assurance Rom. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if hope could be frustrated it then might make ashamed disappointment would cause a blush hope differ'd will make the heart sick and uncertain hope will sâ—arce make the soul well a Christians hope is not like that of Pandora which may flie out of the box and bid the soul farewel no 't will ne're vanish till it be swallowed up in fruition The hope of the Hypocrite 't is as his righteousness like the morning-dew but the hope of a Christian 't is like the morning-light the least beam of it shall commence into a compleat Sun-shine 't is Aurora gaudii and it shall shine out brighter and brighter till perfect day We shall further clear this truth if you consider the manner how Christians are assured of their salvation the third thing you propounded 1 By the graces of God which are in them those precious seeds of mortality and the prints of the spirit by which they are sealed to the day of Redemption Grace is the spirits stamp by which it marks the soul for its own the first fruits of the spirit the least grace if true and sincere is sufficient to salvation and therefore the sense of the least grace is sufficient to assurance Object But how shall the soul know that it has these graces in truth and not in shadow and colour only how shall it be certain that these are not counterfeit and painted Sol. There might be given mny signs and characters of true grace that it must flow from a principle of sincerity from à principle of love that it must be comfortable to the grace of Christ but all this will not satisfie for the soul will still question how shall I know that my graces are such so then that which we must ultimately resolve it into is that in Rom. 8.16 For in the mouth of two or three witnesses every thing shall be established Now we have here two witnesses omni exceptione majores we have a double Testimony a twin-Testimony The same spirit beareth witness with our spirits that we are the Sons of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he confirms what the other sayes both the witnesses do fully agree and make up one entire testimony the soul may say here as Paul Rom. 9.1 I speak the truth I lie not my Conscience bearing me witnesse by the Holy Ghost The whole work of Assurance is summed up in this practical Syllogism Whosoever believes shall be saved but I bâ—lieve and so shall certainly be saved The Assumption is put out of doubt 1. Conscience comes in with a full testimony And if natural Conscience be a thousand witnesses then sure an enlightened and sanctified Conscience can be no lesse then ten thousand 1 John 3.10 He that believes has a witness in himself a Certificate in his own breast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as the same Apostle 1 John 3.20 Beloved if our heart condemn us not then have we confidence towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is the same with conscience for the Hebrews have no other word for Conscience but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So then if our heart acquit us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have as much liberty as we can desire It feares not now the edge of the Law nor the fiery darts of Satan it doth not stagger with sense of its own weakness and unworthiness but comes with confidence to the Throne of grace Obj. 1. Jer. 17.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supplantativum Cor prae omnibus so Arias Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscrutabile desperabile so Hierome and our Translation desperately wicked 't is properly insanabile Some think Paul alludes to this place and does explain it in Rom. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy read the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and translate it accordingly Sol. 1. Now as for the minde of the place I finde Expositors of great name and worth understanding it of the unregenerate heart of the heart of man that is in the state of corrupt nature of whom 't is said that All the imaginations of the thoughts of mans heart are altogether evil continually Sol. 2. The drift of the text is to shew the deceitfulness of mens hearts in respect of others for 't is brought in by way of Objection The Jewes they are cunning and subtle and can delude the Prophets and so think to evade the Curse No but I the Lord search the hearts I have a fair window an open prospect into the most reserved spirit 't is as clear as Chrystal to my eye Sol. 3. Yet 't is true that the most sincere heart is very deceitful the heart of a David of a man after Gods own heart is full of windings and turnings and many deviations such secret passages as himself knowes not of For who hath known the error of his wayes No man yet had such a piercing insight into his own soul as to be acquainted with every motion of it None can so anatomize his own spirit that it shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as every vein and nerve and muscle shall be obvious and apparent to his eye But what does this hinder but that the general frame and bent of the spirit the byas and inclination of the soul may be clearly known The soul knows which way its faculties stream with most vehemency Conscience cannot be brib'd 't wil give in the true judgement especially an inlightned conscience There 's none but if he search and examine his own soul in a strict and impartial manner may know whether he be sincere and cordial or no. There 's none but may know the general frame and temper of his spirit 1 Cor. 2.11 VVho knowes the things of a man but the spirit of a man that is in him The Testimony of conscience is certain and infallible Many a wicked man by this is assured that for the present he is in a miserable and damnable condition he knows certainly that as yet he is out of the Covenant and hence many times there are lightening flashes of terror flie in his face the very sparks of Hell compass him about Does not thy Conscience often tell thee O prophane wretch that as yet thou art a Child of wrath and galloping to damnation with a full Cariere why then may not the heart of a Christian tell him as certainly that he is a Child of God by adoption and an heir of promise nay speak O Christian where e're thou art and speak aloud that we may hear thee does not thy own soul tell thee that thou art in a sure and happy condition so sure as nothing shall be able to separate thee from the love of God in Christ Jesus our Lord. Why are Christians so often enjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Moon under thy feet O let them scramble for the world that have nothing else to live on Pray give room to the green Bay-trees to spread themselves abroad but don't thou lose thy fatnesse and sweetnesse to rule over these Art thou sure of Heaven and wouldst thou fix thy Tabernacle upon earth Is it good for thee to be here or would'st have any more then the light of Gods countenance is it not enough that thou art sure of happinesse is not a Fountain enough for thee why wilt thou drink in muddy streams and thou that art filled with the love of a Saviour canst thou tell how to spend a thought upon the world is not there more beauty in a Christ then in a Creature is not he the fair'st of ten thousand away then with adulterous glances for why shouldst thou embrace the bosom of a stranger 3. Times of assurance they should be times of watchfulnesse and more accurate walking with God To sin against revealed love is a deep and killing aggravation To sin against light is too too much but to sin against love is a great deal more this heightened Solomons Idolatry 1 Kings 11.9 that he turned from the God of Israel which had appeared to him twice What wilt thou with Jeshurun wax fat and kick and kick against bowels too To provoke God in a wildernesse is not so much as to provoke him in a Paradise What could he have done more for thee then he has done and what couldst thou have done more against him then thou hast done and wilt thou still requite him thus wilt thou provoke him with Manna in thy mouth Does he give thee the sweet clusters of the Land and dost thou return him wilde grapes that which is the strongest engagement to obedience dost thou make it an encouragement to sin art thou so willing to dash thy joy to lose thy peace And O how will it please the powers of darknesse to see thee abuse a beam The Devil has several designs against the welfare of a soul First if it were possible he would keep thee from any grace at all But secondly if he cann't do that he would keep thee from strength of grace from growth in grace he would break the bruised Reed and he would quench the smoaking flax But then if he can't prevail here neither then in the thirâ— place he would keep thee from sense of grace in a sad and cloudy condition he envies thee one beam one smile one glance of his eye But then if the riches of Gods goodness do so run over as that he will give thee a sense of his love then fourthly in the last place he would not have thee abuse his grace and turn it into wantonness But when God has planted thee in so happy a Paradise don't thou listen to the whisperings of the Serpent Thou that art sealed by the holy spirit don't attend to a lying spirit The devil that great plunderer of souls would fain rob thee of thy Jewels of thy joy and peace and happinesse but do thou hide them in a Christ in the wounds of a Saviour and take heed of blotting thine Evidences thou that art a Child of light be not ruled by a Prince of darknesse If God give thee a sense of his love walk more â—tedfastly walk more accurately with thy God 4. Times of assurance they should be times â—f inviting and encouraging others in the wayes â—f grace Thus the Psalmist when his Cup overâ—owes he calls others to taste of it O taste and â—e how gracious God is that ye may trust in him â—hou mayest now bring a good report upon the â—nd of Canaan thou mayest shew them the â—odly fruits of the Land that were cut down 〈◊〉 he brook Eshcol Men look upon Religion as a rigid and austere thing that comes to rob them of their joy they must never have a smile more they must never have a Summers day after it but thou canst tell them of the sweetness and deliciousness that is in the wayes of grace thou canst assure them that all the wayes of wisdom are pleasantness thou canst satisfie them that grace does not mean to take away their joy but only to refine it that it does not mean to put out the light but only to snâ—ffe it that it may burn brighter and clearer There is no such joy to be found in the wayes of sin there is no such joy to be extracted from the Creature no the sweetest and purest honey 't is sucked from 〈◊〉 flower of Paradise Spiritual joy 't is the moâ—â— clarified joy I and 't is solid and massy joy beaten joy like beaten gold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I and 't is lasting and durabâ—â— joy All the Creatures make but a blaze but tâ—â— least spark of this 't is immortal Can there be 〈◊〉 sweeter Sabbatisme of spirit can there be 〈◊〉 happier composednesse of soul then to be provided for eternity to be sure of heaven 〈◊〉 happinesse and glory to have the revealing 〈◊〉 Gods love the displaying of himself the beaâ—ings out of his face is not the least appearaâ—â— of his love more worth then a world are 〈◊〉 the gleanings of spirituals better thâ—â—â—he vâ—â—tage of temporals me thinks an assured Christian like a Galeb or a Joshua should be able and ready to confute all the false intelligence of the spies and to answer the weak objections that they bring against the Land of Promise Awake O sluggard and arise there is no Lion in the way or if it be it has honey in it There are no Sons of Anak or if there be before Israel even these mountains shall become a Plain 5. Times of assurance they should be times of store 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now treasure up beams heap up light store up hidden Mannah To be sure this Mannah won't breed worms Then thou mayest confidently applaud thy self Soul take thine ease thou hast goods laid up for many yeares Happy thou if this night thy soul be taken from thee Storing up of former evidences is a good provision against a cloudy day 6. Times of assurance should be times of breathing after full possession The espoused soul should long for the Nuptials for the full consummation of its joy and by a heavenly gradation it should ascend in its thoughts Is there such sweetnesse in one cluster of Canaan what shall there be in the full vintage is there such pleasantness in a prospect of the Land upon the top of Mount Pisgah what happiness shall there be in enjoyment of the Land is there such glory in a beam of Gods face what shall there be in an eternal Sun-shine is there such a sparkling lustre in the White Stone what then shall there be in all those Pearls that garnish the foundations and make up the gates of the new Jerusalem is there so much in the preface of glory what shall there be in the inlargements and amplifications of it is there so much in the Aenigma
what is there in the explication can you see so much beauty in happinâ—sse when her Mask is on how glorious then will she appear when she is unveiled does the soul sing so sweetly in a Cage of Clay what melody think you shall it then make when 't is let loose to all eternity We now come to winde up all in a word of application Now the more pure and delicious a truth is the more do the men of the world disrelish it the more bright and shining it is the more offensive to their eyes The more orient the Pearl the more do they trample upon it Evangelical discoveries meet with the fiercest oppositions The Serpent will be sure to winde into Paradise and the seed of the Serpent ever knew how to still venomous and malignant consequences out of sweet and flowery truths 'T is the Devils work to imprison all truth but the nobler and more precious truths must be sure to be put in the lowest and darkest Dâ—â—â—â—â—s As here now Assurance of salvation 't is the very Crown and joy of a Christian the Flos lactis the Cream of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to nourish souls 't is the budding and blossoming of happiness the antedating of Heaven the prepossession of glory 't is the very Pinacle of the Temple the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how fain would he throwe Christians from thence how would he blast glory in the bud how fain would he pull down the Suburbs of the new Jerusalem how would he stop all the fresh springs that are in these how would he seal up the luscious influences of the Pleiades how fain would he Lycurgus-like cut up all the vines of Canaan that no spy might ever bring one Cluster of the Land of Promise He himself must feed upon nothing but dust and how does he envy them their hidden Manna That Son of the morning is now bound in chains of darkness and how does he envy them their light and liberty how fain would he cloud and eclipse their Sun and stop it in its race nay set it ten degrees backward How does he envy them one beam of Gods face a grape of Canaan one smile one glance of Gods eye Now he could finde out no fitter instrument to rob Christians of their joy then Antichrist that grand enemy of the Church that spiritual Nero that Tyrant of souls that vice Beelzebub that Prince of darkness that rules in the Children of disobedience He rules them and yet they are Children of disobedience for all that This Bestian Empire for so 't is stiled in the Revelation delights only in sensuals and strikes at spirituals It strikes at the vitals of Religion at the power and essence of godliness Here are the men that must cry down Assurance under the names of presumption security an heap of Enthusiasmes as if this hidden Manna would breed all these worms If men do but dip in the Honey-combe and take some of these voluntary drops that sweat from it freely of their own accord as Saul told Jonathan they must certainly die for it O this were a way to open their eyes as it did Jonathans They are loath to let men taste and see how gracious God is lest they might trust in him There are therefore two things which I shall here endeavor by way of Application First to give you a brief discovery of those grounds that necessitate the adversaries of this truth to deny assurance Secondly to take off that vain and frivolous cavil that assurance is a Principle of Libertinisme and that if men be once assured of their salvation they may then do what they list And first for the grounds that make them deny assurance And though I might here shew at large that all Popery the Qâ—intessence of it is extracted out of guesses and conjectures their whole Religion is but a bundle of uncertainties a rude heap of contingencies built upon the thoughts of others upon the intentions of a Priest yet I shall let that passe now and give you these four considerations that prevail with them to deny assurance 1. They lay too much stresse upon good works Now assurance is too goodly a structure to be built upon such a foundation They part stakes between grace and merit and so leave the soul in a tottering condition There is so much pride bound up in the spirits of men as that they are loath to dâ—pend upon another for their happiness they would have an innate and domestick happiness within themselves But alas self-bottomings are weak and uncertain and they that build upon their own good meanings and thâ—ir good wishes and good resolutions upon their good endeavours and good works when they have done all they have built but the houâ—e of the Spider These that spin salvation oâ—t of their own bowels their hope 't is but as a Spidâ—rs web And there are many that neitheâ— thus spin nor toil and yet I say unto you thaâ— a Pharisee in all his glory is not clothed like one of these If men do but enquire and look a little to the ebbings and flowings of their own spirits to the waxing and waining of their own performances surely they will presently acknowledge that they can't fetch a Plerophory out of these Beleeve it the soul can't anchor upon a wave or upon its own fluctuating motions So that 't is a piece of ingenuity in them to tell men that whilest they build upon the sand they can have no great security that their house will last long they may safely say of the Spider that it can have no certainty that its house shall stand Whilest they lean upon a Reed wee 'l allow them to question whether it won't break or no nay if they please they may very well question whether it won't pierce them through They can be sure of nothing unless they be sure of ruine Assurance cannot be founded in a bubble in a creature for the very essence of a creature is doubtful and wavering it must be built upon an immutable Entity upon the free love of God in Christ upon his royal word and oath the sure expressions of his minde and love upon the witness of the Holy Ghost the seal of God himself Here the soul may rest and lean and quiet it self for with God there is no variableness nor shadow of turning The creature is all shadow and vanity 't is filia noctis like Jonah's gourd man may sit under its shadow for a while but it soon decayes and dies All its certainty is in dependance upon its God A creature if like a single drop left to it self it spends and wasts it self presently but if like a drop in the fountain and Ocean of Being it has abundance of security No safety to the soul but in the arms of a Christ in the embraces of a Saviour No rest to a Dove-like spirit but in the Ark of the Covenant and there 's the pot of hidden Manna You know that
dying Bellarmine was fain to acknowledge that the nearest way to assurance was only to rest upon the free grace of God in Christ And they what cry down duties so much if they would mean no more then this that men must not trust in them nor make Christs of them nor Saviours of them as they use to express it wee 'l easily grant them this if they 'l be content with it 2. They take away that clasping and closing power of faith it self by which it should sweetly and strongly embrace its own object They would have the soul embrace cloudâ— and dwell in generals they resolve all the sweetness and preciousness of the Gospel either into this Universal Whosoever beleeves shall be saved or else which is all one into this conditional If thou beleevest thou shalt be saved Now this is so far from assurance as that the Devils themselves do thus believe and yet tremble The thirsty soul may know that there is a Fountain but it must not presume to know that ever it shall taste of it The wounded soul with them may take notice that there is balm in Gilead but it must only give a guesse that it shall be healed They won't allow the soul to break the shell of a promise so as to come to the kernel They silence faith when it would speak its own Idiom My Lord and my God O what miserable comforters are these How can they ever speak one word upon the wheels one seasonable word to a weary soul when as all they can reach to by their own acknowledgement is to leave the soul hovering betwixt heaven and hell And as they say in matter of reproof Generalia non pungunt so 't is as true in matter of comfort Generalia non mulcent Yet to see how abundantly unreasonable these men are for in the matter of their Church there they require a particular appropriating faith a monopolizing faith that the Church of Rome is the only true visible Church and this is no presumption with them Thus they can imbrace a dull errour and let go a prâ—cious truth But the true Church of Christ as 't is it self built upon a Rock so every member of the Church has the same security And the soul with a spouse-like affection does not only conjecture who is her well-beloved but is in his very arms and breaks out into that expression of love and union I am my well-beloveds and my well-beloved is mine But how strangely does their conjectural certainty take away the sweetness of such Relations Christians with them must only conjecture that they are the Sons of God the spouse must only guess at her beloved Husband the sheep must hope that this is the Shepherds voice O how do they emasculate and enervate Religion how do they dispirit it and cut the very sinews of the power of godliness But all you that would finde rest to your souls must know that you can never apply a Christ too much that you can never appropriate a Saviour enough that whole happiness is in union with him 3. They deny perseverance and so long may very well deny assurance And yet the Arminians have an art of reconciling assurance and non-perseverance They allow men a little brief assurance for one moment a breve fulgur a little coruscation of joy that onely shewes it self that it may vanish and disappear The summe of their meaning amounts to thus much For that moment that thou art in the state of grace thou mayest be sure on 't but thou canst not be sure that the next moment thou shalt be in the state of grace As if a Christian were only a Ball of fortune to be tost up and down at her pleasure And indeed they make grace as voluble and uncertain as ever the Heathen did fortune And if they would speak out grace with them is Res vitrea quae dum splendet frangitur And vasa gloriae with them are little better then vasa fictilia they can dash them in pieces like a Potters vessel And then make no more of it then Epictetus at the breaking of a Pitcher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is but a usual thing Hodie vidi fragilem frangi Vain men that think the grace of God as mutable and unconstant as they themselves are that can remove men from Heaven to Hell as often as they please that with a daring Pen can blot names out of the book of life and reverse the seal of Heaven when they list This must needs strike at the root of assurance and leave the soul in such sad doubts as these 'T is true I am now feeding upon the milk and honey of the Land of Canaan but I may return to the wilderness again to the bondage of Egypt again 'T is true I am now a Temple of the holy Ghost but how soon may I become a prison a dungeon the receptacle of every unclean spirit What though I be now a vessel of honour how soon may I become a vessel of wrath and though I be for the present in the loving hand of a Saviour yet I may be to morrow in the unmerciful paw of the Lion Pray tell us now has the soul any great security all this while are the friends of God no surer of his love then thus 'T is happy for Christians that 't is not in the power of these men no nor of all the powers of darknesse to put a period to their joy no not to put the least comma or interruption to it No they may as soon dethrone the Majesty of Heaven it self they may as soon pluck the Crown from his head and wrest the golden Scepter out of his hand nay they may as soon pluck out the Apple of his eye they may as soon annihilate a Deity as pull thee out of his hands as rob him of one of his Jewels Thou art kept by the mighty power of God through faith unto salvation We can't close up this better then with that heavenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those triumphant expressions of the Apostle Paul For I am perswaded that neither life nor death nor Angels nor Principalities nor Powers nor height nor depth c. 4. They never had any assurance themselves and so they would willingly deny it to others There is so much pride and envy in the spirits of men as that they are very loath that others should have more happiness or be more sensible of happiness then themselves They do here Calamum in Corde tingere they tell you what they finde in their own hearts nothing but conjectures and shiverings and tremblings nothing but slavish doubts and feares But the voice of assurance 't is a still voice the spirit speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That soul only hears it to which it speaks The sparklings of the White Stone are secret and undiscernable to a carnal eye No man knowes it but he that has it 'T is Manna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the visible and