are two distinct Testimonies the Spirit witnessing with our spirits And St. John is most expresse Beloved if our hearts condemne us not then have we confidence towards God Now the Testimony of the Spirit is 1. A clear Testimony a full and satisfying light springs in upon the soule scatters all cloudes all doubts and questions 't is as evident as any demonstration 1 John 3. 2â— By this we know that he dwells in us by the Spirit which he hath given us Christ when he went to heaven he left the Comforter not only to the Church in general but to every particular soule that believes to print his love upon the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost If a Creature though never so glittering should tell men so there might still be some hesitancy I but the Spirit witnesses The secret and inward Testimony of the Spirit is as strong and efficacious nay more powerful then if 't were with an outward voice If an Angel from heaven were sent on purpose to a Christian by Christ himself Go tell him that I love him that I shed my blood for him c. 't were not so certain 2. A sure Testimony for 't is the witnesse of the Spirit who can neither deceive nor be deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficientissimum Testimonium as Cajetan 1 He can't deceive for he is Truth it self 2. He can't be deceived for he is all Eye Omniscience it self And he does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dwells in the breast and bosome of God he is fully acquainted with the minde of God and he reveales it to the soule The Papists make the Spirits Testimony to bring but a conjectural certainty But the most renowned Perkins answers them 1. That 't is such a certainty as makes them Cry Abba Father not only think so and speak so but with all courage confidence intention of Spirit Cry Abba Father 2. It is opposed to the Spirit of bondage and therefore takes away doubtings and tremblings 3. The very end why the Holy Ghost comes to the soul is to make all sure and therefore is call'd a seal and an earnest God has given us the earnest of the Spirit and he will not lose his earnest Now he assures the soule 1. By a powerful Application of the promise for as faith does appropriate the Promise on our part so the Spirit applies it on Gods part As Satan that lying Spirit casts in doubts and feares and tremblings and working upon the remainder of corruption plots against the Peace and well-being of the soule so this holy Spirit by the comforting working upon that principle of grace which he himself hath planted in the heart of a Christian do's study and contrive the welfare of a Beleever And as the Spirit of bondage do's strongly apply wrath and the curse so this sweet Spirit of Adoption applyes grace and mercy The Spirit of bondage strikes terrour into the soul by a mighty Application of wrath this curse flames against thee this threatning is shot off against thee these vials of wrath are prepar'd for thy soul So the Spirit of Adoption do's set on strong and vigorous apprehensions of mercy this pearâ—e of price 't is to enrich thee these Evangelical cordials are to revive thee this balme in Gilead is prepar'd for thy soul The Spirit of Adoption speaks love and peace pardon and that by particular Application of the Promise to us As when the Promise of remission of sins and life everlasting by Christ is generally propounded in the Ministery of the Word the holy Ghost do's particularly apply it to the heart of such a one and do's seale up the Promise to the soul That when Faith sayes this Promise is mine this belongs to me the Spirit do's strongly apply it this is thine indeed and this do's belong to thee These are the secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whisperings and breathings of the holy Spirit the secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which it converses with the soul The Spirit of God has free and often entercourse with a beleeving spirit And this is far enough from any vain Enthusiasme any extraordinary Revelation 't is no imaginary thing but such as many a soul is acquainted with and has tasted of 2. By a bright irradiation beaming out upon the soul and clearing its evidences discovering its graces and shewing them to be true and genuine not only by giving the soul a spirit of discerning for that we referr'd to the former Testimony but the Spirit brings in its own light and makes those graces which were visible before more eminently conspicuous The spirit of a man was the Candle of the Lord as the wise man speaks which gave a weaker and dimmer light but yet such as was enough to manifest the Object I but now there are glorious Sun-beams come rushing in upon the spirit the Spirit shines in the soul with â—ealing under his wings The graces of the Spirit these flow like a pure and Crystalline stream and the light of the Spirit shines out upon them and gilds the water See a plain Text for this 1 Cor. 2. 12. We have received the Spirit which is of God that we might know the things which are freely given us of God Light sets a glosse upon all the world and this spiritual light gives a lustre and oriency to graces it puts a beauty upon them such as the soul is much taken with We have received an heavenly light that we may see heavenly things Now thou know'st thy Faith to be lively and thy Repentance to be sound thy Sorrow to be ingenuous and thy Obedience sincere thy Love to be unfeign'd and thy fear to be filial for the Spirit has set his seale to all thy graces and has acknowledg'd them for his own O but many have thought they have had the Spirit when they had it not and the Divel that foule spirit can transforme himself into an Angel of light But 1. One mans self-deceit do's not prejudice anothers certainty What if one man flatter himself in a false light and please himself in a meere shadow of Assurance must all men needs follow his example A man that is in a dream thinks himself awake when he is not I but I hope for all this a man that is awake may certainly know that he is so Many a traveller has thought himself in the right way when he has been out of it and yet this do's not hinder but that he that 's well acquainted with the road may know that he is in his way What if one man take Copper for Gold must all men do so too One mans folly and vanity does not at all hinder anothers Assurance 2. The Spirit comes with a convincing beam Light shews both it self and other things too the Sun by its glorious beams do's paraphrase and comment upon its own glittering Essence and the Spirit displayes himself to the soul and gives a full manifestation of his own
and a weight as a ballance and a ballance Treachery and perfidiousnesse is that which is so much detested by men as that which cuts the sinews of humane Society and though there be some that will practise it yet there are scarse any that will in expresse termes patronize it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as he there speaks Now as perfidiousnesse hinders commerce and intercourse with men so hypocrisie must needs hinder communion with God Can you think that a painted Sepulchre is a fit place for his Spirit to dwell in This is that which Christ doth so much upbraid Thou blinde Pharisee thou that never reflectest upon thine own heart thou that keepest a continual poring on the outside only and lookest to the painting and whiting and daubing of that dost thou think thus to please the pure and bright and piercing eye of Omniscience Thou hast not the black skin of the Ethiopian thou hast not those eminent spots of the Leopard I but thou hast the plague of the heart thou hast the Leprosie within and is not that more deadly and dangerous The heart of a Publican is far whiter then thine 3. See then the bitter root of Apostasie There are some that never gave their hearts unto God no wonder if they fall from him Hypocrisie 't is the seed of Apostasie Take heed sayes the Apostle lest there be in any of you an evil heart of unbeliefe so as that you depart from the living God He that hath a Judas his heart in him will at length betray a Saviour he that hath a Demas his heart in him will at length embrace the present World An Apostate did but lend the heart unto God for a while and now he calls for it again 4. Yet see the security of a weak Christian he hath an heart as well as others and he hath given that to his God He hath a vital Principle an immortal Principle within him What though the sturdy Oakes of Basan be broken what though the stately Cedars of Lebanon fall what though the green Bay-trees vanish and disappear what though men of vast abilities of rare accomplishments of fair flourishes in Religion what though these draw back from God yet a weak Vine may stand all this while leaning upon his beloved laden with fruit chearing both God and men a bruised Reed may last all this while if it be but bound up in the Bundle of Life The smoaking flax may be kindled into so pure a flame as that it may outshine a blazing Professour A worme may consume Jonah his Gourd but a Whale shall not consume Jonah himself Outward profession may wither but nothing shall separate a Sincere soul from his God 5. Such as have not yet given their hearts unto God let them with-hold them no longer Put up thy weak desires and pray him to give thee such an heart as may returne it self to him Doth God ask thine heart of thee and dost thou refuse to give it him What do'st thou ask of him that he denies thee if it be good for thee and do but think how easily do'st thou give thine heart unto any other but thy God When the World knocks when Satan knocks thou openest presently nay it may be before they knock and must a Saviour only be excluded Is there no Rhetorick in the love of Christ Is there nothing that can draw thine heart to him Are all the cords of love too weak Do'st thou break them all Will not the influences of the Gospel soften thine heart Will not the blood of a Saviour dissolve it will not importunate wooings and beseechings move thee Out of what Rock wert thou hewen O obdurate Soul Doth a greater then Moses smite the Rock and will not it gush out with water Dost thou say thou can'st not give it to him this answer is ready for thee Non velle in causa est non posse praetenditur if thou hadst a will to give it him thou would'st have a power to give it him too However as thou hast some faint velleities so make some weak endeavours when he moves thee then offer it to him as well as thou canst though but with a weak though but with a trembling hand and his hand will meet thine and will presently take it of thee 6. Such as have given their hearts unto God here 's matter of praise and thankfulnesse Blesse thy God that would receive such a vaine and contemptible thing as thine heart was when first thou gavest it to him Was it not infinite love to espouse such an heart to himself to beautifie it and enrich it and prepare it for his Love to guide it and teach it and rule it to steep it in all precious sweetnesse to amplifie it and dilate it that it might be more capable of his Love to set a guard about it and to keep it against the subtlety and vigilancy the malice and fury of spirituall enemies How canst thou enough admire the greatnesse of this his Goodnesse THE Panting Soul PSAL. 42. 1. As the Hart panteth after the water-brooks so panteth my soul after thee O God! HEre 's one of the sweet straines of Davids harp one of those bright and sparkling expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which not only carry a Majesty with them but even include a Deity one of those holy and strong ejaculations with which he was wont è corporis pharetra that I may allude to that of the Prophet Esay's to take his soul that polished shaft out of the quiver of the body and to dart it up to heaven the place of his treasure and hope and the dwelling place of his God And truly every Psalme may well say as the Psalmist himselfe sayes in the 139. Psalme I am admirably made I am curiously wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so ti 's in the Original Acupictus sum I am wrought with a needle There 's a spiritual imbroidery a most rare and sacred needle-worke in every Psalme they are all wrought by the finger of the Spirit and they are like the Kings daughter in the 45. Psalme Their clothing is of wrought gold their rayment of needle-worke and they are all glorious within We doubt not but that there 's a most divine Emphasis in all Scripture-eloquence and every jot and tittle in holy writ as it has eternity stampt upon it so it has a Majesty shining in it But yet never did heavenly eloquence ride in more solemne and triumphant pomp then in this book of Psalmes As if the voice had been here contrary to that in other triumphs Memento te immortalem esse And as for that prophane Polititian that said he found more sweetnesse in Pindars Odes then in Davids Psalmes he might as well have said if he had pleased that he found more fragrancy in noysome weeds then in the Rose of Sharon or Lilly of the valleys that he found more sweetnesse in a dunghill then in a garden of spices then in an Eden even a
foot-steps of this in Nature some obscure representations of this truth there The Sun it do's not monopolize its beams and engrosse its light but scatters them abroad gilds the whole world with them it shines more for others then it self it is a publick light Look on a fountaine it do's not binde in its streams seale up it self and enclose its waters but spends it self with a continual bubbling forth it streams forth in a fluent liberal and communicative manner it is a publick spring Nay natural bodies will part with their own properties leave their motions nay crosse their own inclinations for a general good The Aire a light and nimble body that mounts upwards and do's naturally ascend yet for an universal good rather then there shall be a breach and rupture in nature a vacuum it will descend for the stopping of that hiatus In the body of man the inferiour members will venter themselves for the good of the whole The hand will be cut off and lose its own being rather then the head shall be endanger'd you see some shadowes of this truth in Nature 3. And the weak and glimmering light of Nature shews thus much that a man is not borne for himself alone he is a sociable â—reature and sent into the world for the good of others The â—oice of an Heathen A mans countrey and his friend and others challenge great part of him It is a miserable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make his own self the centre of all his actions 4. Consider that every mans private welfare is included in the publick The welfare of Meroz depended upon Israels safety what would have become of Meroz if the rest of their fellow-brethren had perisht So that it was a part of great folly in Meroz not to come out to the help of Israel When the disease seazes upon a vitall part as the head or the heart or the like so as to endanger the whole then every member is in danger though for the present they may be free from paine The well-being of every private man depends on the publick good A single drop is soon dry'd up and consum'd I but a drop in the Ocean when 't is united to a multitude of other drops 't is there more safe and a drop by it self is weak and can make no resistance I but a drop in the Ocean is terrible Men have a more safe and a more honourable being as joyn'd to the whole then taken single by themselves A single drop can do nothing but a multitude of drops joyn'd together will make a stream and carry all before them A single beame is obscure but in the Sun the centre of rayes meeting in the publick point they are glorious And these arguments may prevaile with you as men living in common society but then as Christians I. Consider that Gods children have been alwayes of this disposition of publick spirits seeking the glory of God and the good of Sion Exod. 32. 32. If not blot me I pray thee out of thy Book Moses out of a pang of vehement zeale would part with his own happinesse rather then Israel should perish If it would make more for the glory of God he would be content to be damn'd or at least to have the beams of Gods favourable presence withdrawn from him Rom. 9. 3. I could wish that my self were accursed from Christ or separated for my brethren my kinsmen according to the flesh for the Jews Israelites which is meant of the poena damni I could be content to have the face of Christ hid from me for my brethrens sake as Gods face was once hid from Christ upon the Crosse My God my God why hast thou forsaken me A most strong affection and zeale for the publick good Paul knew what the face of Christ was how glorious a sight it was to see God face to face And he knew what answer God had given to Moses too Him that sinnes him will I blot out of my Book And yet out of a most ardent desire of the salvation of the Jews he will part with the face of Christ so they may be saved here were publick spirits indeed What should I tell you of Vriah that famous Souldier his brave and heroical resolution how he would take no complacency in outward things and marke his reason 2 Sam 11. 11. The Arke and Israel and Judah abide in tents and my Lord Joab and the servants of my Lord are encamped in the open fields as if he should say What shall the Arke be in danger and shall Vriah be secure Or shall my Lord Joab be more forward then I am in Israels cause As thou livest and as thy soul liveth I will not do this thing He raps out an Oath like a Souldier which he might have well spar'd but yet he shews a most generous and publick spirit And this was no small aggravation of Davids sin 137. Psalme See how the Psalmist and the rest of Gods people behave themselves By the rivers of Babylon we sate down and wept when we remembred thee O Sion We hanged our Harpes upon the Willows in the midst thereof If I forget thee Jerusalem let my right hand forget her cunning David had a most delicate touch upon the Harpe a soft and silken touch He could still Saul's evil spirit with his Musick but if I forget thee Jerusalem let my right hand forget her cunning And when did Jeremy make his Lamentation that whole book of mourning but when the glory of Sion was laid in the dust when Ierusalem the Lady of Nations was made desolate Gods people have been alwayes of publick spirits and have sympathiz'd with the Church II. That you may follow so good example think whose cause it is The cause of Israel is the cause of God To the help of the Lord c. Can you have a better cause The good of the Church and the glory of God are knit together by an act of Gods gracious will So that he that seeks the good of the Church do's in the same act seek the glory of God And he that helps not Israel comes not out to the help of the Lord. Now you are bound to maintaine the cause of God and to help the Lord. 1. By many and severall engagements As creatures at his beck he has a sovereignty and dominion over you Not to obey the great God is to deny his supremacy You are bound in a way of thankfulnesse to stand for him and his cause by those sweet mercies those precious pledges of his love which he every moment heaps upon you by those many blessings that come swimming to you in the blood of a Saviour 2. By many Promises Vowes Protestations Your first and Originall vow in Baptisme obliges you to maintaine the cause of God and of his Church against all the enemies thereof And you have often repeated this Vow and seal'd it again in the Lords Supper for you know that 's a sealing up of
blushes of the morning those beautiful eye-lids of the day The smilings and flowerings out of light much more the advancement of light to its Zenith and Noon-day-glory And why then cannot an Intellectual eye discerne as well that now it sees that now it looks upon God with an eye of love with an eye of faith with an eye of confidence and that now God looks upon him with an eye of tendernesse and compassion with an eye of grace and favour with an eye of delight and approbation Who but an Anaxagoras will go about to perswade a man to disbelieve his eyes and if a corporal eye deserve such credit why may not a spiritual eye then expect as much Say not then in thine heart Who shall ascend into heaven to bring down Assurance from above who shall unclaspe the book of life that is sealed and turne thee to thy name or who shall bring thee a certificate that it is written there Behold it is nigh thee even in thine heart The work of grace there the Law written on the tables of thine heart by the finger of the Spirit is the exemplification and counterpane of that Decree the safest way the best way the only way to make sure of Election is first to make sure of thy Vocation Make your Calling and Election sure FINIS SPIRITUAL OPTICKS OR A GLASSE Discovering the weaknesse and imperfection of a Christians knowledge in this life BY NATHANAEL CULVERWELL Master of Arts and lately Fellow of EMMANVEL COLLEDGE in CAMRIDGE LONDON Printed by T. R. and E. M. and are to be sold by John Rothwel at the Sun and Fountaine in Pauls Church-yard 1652 To the READER Reader I Here present thee with a little Mirrour wherein thou mayest easily discerne thine own imperfections unlesse they stand in thy light and if thou wilt but use to reflect upon thy self aâ—a dwell at home thou â—ayest easily finde that thou hast little reason either to admire thy self or contemne others If thy knowledge puff thee ap thou hast so much the lesse He was counted a wise man who said that he knew but one thing and that was that he knew nothing though another durst not own so much and a wiser man then both tells us that he that is wise in his own eyes is of all fools the most uncurable and another that if any man think that he knows any thing he knowes nothing yet as as he ought to know So that it seems to be agreed on by those who are best able to judge that the first priece of wisdome is to be sensible of ignorance Then I hope this Discourse may prove not unprofitable truly nor unseasonable neither in this confident age when every ignorant one is so prone to lean unto his own understanding that he thinks himself too good to be taught whereas indeed he hath not yet wit enough to learne But it is the Devils subtilty to dazzle them with new light as Boyes do Geese that they may wink conceitedly while he pulls them naked and makes them become ridiculous It is sad to think how he puts out mens eyes and then makes himself cruel sport with them and the game of it is that still they think themselves seers and know not that they are blinde and naked and miserable Now if this Glasse prove but instrumental to reflect so much old light upon them as to discover to them their own blindnesse there will be some hope of cure But Reader I must intreat thee neither to condemne this piece because it is imperfect nor yet contemne it for being little It is imperfect I confesse but so is all our knowledge here which is the subject of it and if we know but in part no wonder if we prophesie also but in part besides if Saint Paul himself could not utter the words which he had heard then truly we may very well excuse this Author for not expressing that in words which neither ear hath heard nor eye seen nor the heart of man conceived But it may be what is here said may at first seem but little it may be the sooner read Do but peruse it and if it please thee it is enough if otherwise too much But indeed it was intended only for a tast and to bear the Mace into the world before that learned and elegant Treatise which this ingenious Authour hath left behinde him concerning The Light of Nature Which now waits only to see what entertainment this will meet withall Perhaps it may be expected that I should adde something in praise of the â—uthour but I am not ignorant that a friends testimony is prone to be suspected of partiality and although such an one have most reason to know the truth yet Cassandra-like he seldome hath the hap to be believed The best on 't is he needs it not his works will commend him most effectually which if I shall indeavour to bring into publick view I hope thou wilt finde them such that I shall not be thought either to have abused thy leâ—sure or to have wronged the memory of my deceased friend W. D. Emman Dec. 24. 1651 1 COR. 13. 12. For now we see through a glasse darkly but then face to face now I know in part but then shall I know even as also I am known PAUL that was of a piercing eye and had as clear an insight into the mysteries of Salvation as any other whose soul was alwayes mounting towards that third Heaven whither he had once been rapt and had there heard words that neither could nor might be uttered for so much is implyed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we finde him here granting the imperfection of his knowledge those weak and shadowy apprehensions which he had of the Divine Majesty while he saw through a glasse darkly and encouraging himself with the consideration of the full and clear Vision which we shall have of him hereafter when we shall see God face to face in glory Whithout any further preamble we 'l open the words of the Text that we may see this Glasse clearly and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Apostle here advances charity to the highest pitch of commendation as a triumphant grace a grace that had eternity stampt upon it It out-lives faith for that gives place to Vision it out-lasts Hope for that is swallowed up in fruition Prophecies they shall vanish and Tongues shall be silenced and Knowledge shall passe away for 't is weak and imperfect here it is in its minority yea in its infancy When I was a childe I spake as a childe 'T is cloudy and obscure here For now we see through a glasse darkly NOW we see c. Now that the Gospel beams out upon us with a powerful and glorious ray It was likely that at the first peeping out of Heavenly light at the Evangelical day-break before the shadowes were fully scattered that then there would be some obscurity I but 't has shin'd out brighter and brighter till perfect day