use solicitations by a word as well us the Divine Spirit Meth. 4. v. 6. Satan it 〈◊〉 Christ with an It is written 〈…〉 excite thee to that which as not thy duty by a word therefore unles thou can'st certainly promise thy selfe that it proceedeth from the Spirit of God it cannot be evidenting either of what is thy duty or Condition unlesse the word it false given in doth evidence it 2. Because I finder no Rule to Evidence that the Spirits himing in of words is a ground for such Conclusions I have heard many relate extraordinary passages of providence that attended the coming in of the word as they did not know that there was any such Scripture on where it was and yet opening the booke it was the first plâ—â—â— the eye was cast upon c. Now they ought to take notice of and owns 〈…〉 markeable wayes as these are 〈…〉 of the Spirit is not hereby to 〈…〉 conclude about their owne conditions for mediately from the hinting 〈◊〉 the word but mediately by their coming upon 〈◊〉 ends that the word it selfe which is hinâ—ed in pointeth at A beleever should thinke thus with himselfe Surely it is of great concernment to me to improve this word Lesser providences ought to be followed up towards Gospell ends but greater much more and therefore it standeth me in hand to looke about me that these remarkable ones passe not away without attaining some speciall ends And if the word be improved for the ends it aimeth at as Quickening supportment the acting of some graces c. These improvements of it are witnessing But if these be neglected the ends of the Spirit in casting it in are unattained and so the Conclusions drawne from it are ungrounded 3. Because the Prophet David ascribed all such effects to the word it selfe Psal 119. v. 24.50.105.133 It was the word that Directed Counselled Quickened and Comsorted him Doubtles there was an application of the Word else it would not have accomplished these ends But Application denoteth the Conveyance of the word into the heart and its implantation ingrafting and working mightily there which is sarre more then a hinting of it in or the bringing it to minde and yet he resolveth all into the word it selfe applyed rather then into the application 4. Because of the inconveniencies and dangerous consequences that usually attend building conclusions about its duty or condition upon the bare hinting in of words as hence a foule is often ready to reject a word sutable to its condition which if owned might be of great advantage to it O saith the soule I know not whither it onely came to my remembrance by often reading of it or were given in by the Spirit Whereas thou oughtest to have familiar acquaintance with the word Deut. 6. v. 7. and it is thy mercy if thy mind be filled with variety of words sutable to the severall exigencies necessities and temptations thou meetest withall Their being familiarized to thee should be so far from occasioning perplexity that it ought to be reckoned thy great mercy that thou hast them at hand when many are much at a losse for want of sutable words to their conditions But know that the Lord hath bundled up the Promises in the word that upon all occasions thou mightest have recourse to him by them for what thou wantest and so thou shouldest be so far from disowning a sutable word when hinted in that thou oughtest to goe and take a word when it is not given in It is thy duty to search the Scriptures when thou art at a losse about any matter and to improve any word futable to thy condition that thou findest as well as if it were hinted in John 5.39 Search the Scriptures Acts 17. v. 11. Againe some have persisted in the neglect of their duty a great while for the want of the giving in of a word and have lost much Communion with God hereby Others seeing themselves mistaken in their Conclusions from the hinting in of words have been led into a questioning of all their other Experiences Therefore if a word sutable to thy condition be given in blesse the Lord for it if not find out one and take it whether it be a witnessing quickning supporting or comforting word and pray over it yea give the Lord no rest untill he hath made a powerfull application of thy heart so as to draw that out after Christ by it and without this improvement of it for its proper end it pointeth at the hinting of it in will prove of but little advantage to ther though by the Spirit 9 Lastly Hold fast the Doctrine of Perseverance The Lord hath promised that he will put his fear in their hearts that he owneth in the everlasting Covenant that they shall not depart from him Jere. 32. v. 40. And see Psal 89 v. 30 31 32 33 34. If his Children forsake my Law if they breake my Statutes then will I visit their transgression with a rod and their iniquity with stripes Neverthelesse my loving kindnesse will I not utterly take from him My Covenant will I not breake Here the Lord declareth what he will doe if his people sin not cast them off but correct them So Isa 54. v. 8 9 10. As I have sworn that the waters of Noah should no more goe over the earth so have I sworn that I would not be wroth with thee nor rebuke thee For the mountaines shall depart and the hills be removed but my kindnesse shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on thee A Saint may fall into sin but he cannot fall from his faith See Luke 22.32 comp with John 17.20 Let goe the doctrine of perseverance and thy peace will be like a morning dew that passeth away but retaine this and then thou mayest rejoyce in the hope of the glory of God FINIS ROSES FROM SHARON OR Sweet Experiences Gathered up by some precious hearts whilst they followed on to know the Lord. Published for publick Soul-Advantage Cant. 4.16 Awake O North-wind and come thou South blow upon my Garden that the Spices thereof may flow out Let my beloved come into his Garden and eat his pleasant fruits Cant. 7.12 Let us get up early to the Vineyards let us see if the Vine flourish whither the tender Grape appeare and the Pomegranats bud forth there will I give thee my Loves LONDON Printed by M. S. for Livewell Chapman 1654. The Epistle to the Reader Christian Reader AS Christ the spirituall Aaron doth beare the Names of spirituall Israelites on his heart so they also doe bear his name on theirs They are the Epistle of Christ and have his will written by the finger of the Spirit on their inward man There is much entercourse and communion between Christ and them and many sweet pussages which carnall hearts know not of There are many outgoings of their Joules towards Christ and incomings of Christ into
to a more through handling of this great point or may draw our any thing to the further distinguishing the speakings of the Spirit from Satanicall Illusions it will be a matter of rejoycing to me And if thou reapâ—st any spirituall advantage by what thou readest give the glory of all to the Lord and send up some groanes and cryes unto the Father of mercies for me that I might have a practicall experimentall acquaintance with the Witnessings of the Spirit which I have endeavoured in a Doctrinall way to cleare up to thee And that thou mayest be filled with the same Spirit shall be the prayer of him who is A poore unworthy labourer in the worke of the Gospell S. P. Courteous Reader By reason of the Authors far distance from the Presse many faults have escaped some of the chiefest are here noted out which thou art desired to take notice of ERRATA'S PAge 3. line 11. for rathen read rather p. 9. l. 18. for no r. to to yeeld attention p. 11. l. 14. for or Conscience 1. our Conscience p. 27. l. 17. for times r. things p. 30. l. 24. for Antedent r. Antecedent p. 34. l. 17. for understood r. understandeth p. 37. l. 18. for promises r. premises p. 38. for Spirituall grounds r. Scripturall grounds p. 40. l. 9. for Conjunction r. Conjunctim or in Canjunction p. 44. l. 12. for is r. was p. 54. l. 13. for curruption r. corruption p. 58. l. 16. for appleate r. appeale p. 67. l. 9. blott out of p. 104. l. 14. for himseife r. himselfe p. 113. l. 8. read thus And hence they are said p. 119. l. 20. for are r. as p. 138. l. 19. for bolines r. holines p. 140. l. 12. for Consequences r. Consequence p. 140. l. 16. for be as r. bias p. 148. l. 26. r. they that are after the Spirit p. 150. l. 5. for having r. have p. 160. l. 8. for carnall confidences are read thus a carnall Confidence is p. 160. l. 10. for are r. is p. 81. l. 8. for leane r. leave p. 166. l. 11. for cannot r. could not p. 168. l. 18. for Spirits r. Spirit p. 173. l. 25. for the r. they p. 175. on the Margin for distincti r. distinctè p. 176. l. 3. for haire r. heire p. 181. l. 30. for its r. his p. 188. l. 5. blott out it p. 191. l. 6. read thus be hinted in A BRIEF DISCOVERY of the witnessings of the Spirit to the Soules of the Saints ROM 8. VERS 16. The Spirit it selfe witnesseth with our Spirit that we are the Children of God CHAP. I. Opening the Text and shewing the meaning of the words THis Apostle Paul having made it his great designe in the foregoing Chapters to cleare up the doctrine of Justification by faith without the workes of the Law he draweth up a comfortable Conclusion Chap 8.1 That there is no condemnation to those which are in Christ And as well to prevent a presumptuous claiming of interest in Christ as to deliver from ungrounded doubtings thereof 〈◊〉 Characterizeth those which are in Christ in the following verses and the inhabitation of the Divine Spirit ver 9. with its concurrences in the mortification of sin ver 13. and as a Conductor or Leader ver 14. These are made the great discriminating differencing things which those that are in Christ are set out and distinguished from others by But because men are apt to be deceived dreame of an injoyment of leadings from the Divine Spirit when they are without them therefore he addeth this ver 16. The Spirit it selfe witnesseth c. So that the words expresse the way whereby a soule attaineth a knowledge of its union with Christ and consequently of its freedome from condemnation and it is this The Spirit it selfe witnesseth c. Where you may take notice 1. Who witnesseth The Spirit it selfe with our Spirit 2. What is witnessed that we are the children of God The Spirit i.e. not onely gifts and graces but the Spirit who is the worker or bestower of these That Spirit which hath enabled us to beleeve and doth enable us to cry Abba Father and which shall quicken our mortall bodies in the day of Christ ver 11 The Spirit i.e. who searcheth the deepe things of God who undoubtedly knoweth whither wee be adopted or not and whose testimony is infallible he being truth it selfe this Divine Spirit not by a proxie but it selfe Witnesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contestatur testimonium reddit und testatur i.e. co-witnesseth or rendreth a testimony or witnesseth together saith Leigh Crit. Sac. the word is composed with the Preposition together or with and so it denoteth a double or Twin-testimony 1. The Spirit of God 2. Our Spirit It beareth witness saith he together with rathen then to our Spirit Yet the word is sometimes used to expresse a single Testimony Wicked men are confident of their Adoption upon the false deceitfull and deluding testimony of their owne Spirits but the Sons of God have the Divine Spirit who cannot lye or beare false witnes to testifie Si unus esset testis dubitatio non tolleretur sed duo sunt testes itaque nullus restat dubitationi locus Spiritus noster fallere posset nos sed Spiritus Sanctus non sinit nos falli Fayus to or with their Spirits their Adoption Here are two witnesses the Spirit of Adoption and our Spirit i.e. Either 1. Our soule Luke 23.46 Into thy hands I commend my Spirit i.e. my soule Act. 7.59 And so it is contra distinguished from the body 1 Corin. 6.20 Glorifie God in your body and in your Spirit i.e. in your soule So 1 Cor. 7.34 And if you take it in this sense it holdeth out thus much That the witnessings of the Spirit are not to the outward ear but to the heart the Spirit maketh report of Divine mercy to the inner man the way of its witnessing is not externall by an audible voyce but internall by secret whisperings to the soule Not by outward expressions but by inward unspeakeable inspirations Or 2. Our Spirit i. e Our Uunderstanding Judgement and Conscience which being renewed are called also by the name of Spirit 1 Cor 2.11 What man knoweth the things of a man save the Spirit of a man c. Here our Spirit denoteth the knowing faculty And ver 15 16. He that is Spirituall judgeth all things c. Here the Judging power is given unto this Spirit of a man And in this sence I take our Spirit in the Text and that because it is the proper office or worke of our understandings judgements and Consciences to receive imbrace or refuse such testimonies as are offered Rom. 2.15 Their Conscience also bearing witnes c. 2 Cor. 1.12 The testimony of our Conscience The meaning then of the words is this That the Divine Spirit witnesseth to our understandings and judgements and with our consciences That we are the Sons of God i. e. that we have
acceptation into favour with God and now through Christ may lay claime unto whatsoever that relation can entitle to this testimony telleth us that we may have an expectation of such provisions protections portions as it becometh such a Father to give out And hence Rom. 8.17 And if Children then heires heires of God and joynt-heires with Christ CHAP. II. The Observation from the Text. The Observation I shall speake to is this Doctr That the Divine Spirit doth witnes unto those which are in Christ with their Spirit their Adoption This is the secret language of many a Son of Sion Though I be adopted yet O it is impossible that I should ever attaine assurance of it alas I cannot climbe up to heaven to see my name written there How should I dive into such a secret as that is Methinke I finde the Lord answering such a soule and so as it might for ever silence it in such reasonings The Spirit it selfe beareth witnes c. As if he had said What testimony wouldest thou desire what wouldest thou reckon a sufficient evidence of thy Son-ship who might be a witnes that thou couldest confide in If the Divine Spirit might ascertaine thee of thy Adoption Behold that is nigh thee thou needest not ascend up to heaven to setch that thence that is descended to thee for every one that beleeveth hath the witnes within himselfe 1 Joh. 5.10 The Spirit knoweth the minde of God and how his heart standeth towards thee and that is sent from the bosome of the Father into thy bosome even on purpose to bring good newes from heaven of thy Fathers love and though with men it be impossible yet with the Spirit all things are possible That is able to give infallible and convincing demonstrations of thy Adoption and this Spirit it selfe witnesseth c. In the carrying on of this I shall shew 1. What this witnessing worke of the Spirit is 2. How the Spirit doth witnes to a soule its Adoption 3. Who are capable of attaining the witnessings of the Spirit 4. How a soule may know its injoyment of them 5. By what meanes a soule may attaine them CHAP. III. Of the witnessing worke of the Spirit or what it is for the Spirit to witnesse unto a soule its Adoption Qu 1. VVHat is this witnessing worke of the Spirit Or what is it for the Spirit to witnesse unto a soule its Adoption Answ It is a worke whereby the Spirit doth that towards the clearing up unto a soule of its Adoption that a witnes doth amongst men for the decision and determination of a matter dubious and uncertaine Now the use of a witnes is to give in evidence upon knowledge how the matter in question standeth purposely to ascertaine others thereof Deut. 19.15 Matth. 18.16 The end of witnessing is expressed to be that a matter may be established or confirmed and made to stand as firme and true by that record which is given in And hence Joh. 8.17 The testimony of two men is true i. e. is to be received as a sufficient evidence and may free from doubting It was certaine in it selfe before and by the testimony it is rendred certaine unto those that questioned it And when the Spirit by some operations doth what is equivalent unto this then is witnesseth The speakings of the Spirit are in a way sutable to it selfe who is the speaker and to the soule which is spoken to and therefore by operations not by voyce And the Spirit witnesseth 1. Objectively 2. Efficiently 1. Objectively when it affordeth such speciall operations as have an aptitude to ascertaine the soule of its Adoption There are some speciall and remarkeable Concurrences of the Spirit which by a due observation might manifest adoption and carry with them the force of affirmations and assertions thereof But many overlooke these evidences and will not heare what the Spirit saith unto them A soule may remaine without a knowledge of its Son-ship after the Spirit hath thus witnessed if its record be not received So Rev. 22.18 I testifie unto every man that heareth the words and yet every man to whom he speaketh this doe not beleeve what is asserted Joh. 3.11 Wee testifie and ye receive not our witnes It is but a testimony proposed or offered and is not effectual unlesse received And if nothing further were intended in the Text yet it were a Mine with much spiritual treasure layd up in it Severall things of great importance arise from this As 1. Hence a knowledge of Adoption is attaineable it is the very end of the Spirits witnessing to assure thereof It is not to render God more assured who are his Children he knoweth who are his Nor to make Adoption certaine in it selfe that must be before it can be witnessed But its scope drift and designe is to leave us assured or perswaded of it And that it should never attaine its end in this when it is so successull in other workes how unconceivable a thing is it 2. Hence it is a duty of great concernment to receive that testimony which the Spirit offereth may not the Spirit complaine unto many Christians as Christ did Joh. 3.11 So I have testified that you were the Children of God and you have not received my witnes Doubtles it is a sinfull neglect in those that are spoken to not no yeild attention unto the voyce of the Spirit which speaketh It is urged as a choyce duty and enforced by a powerful argument 1 Joh. 5 9. If ye receive the witnes of men how much more is a divine testimony to be received which is farre greater and it is the witnes of the Spirit he intendeth ver 6.8.10 Christians reckon it a small matter to deny the appearances of Gospell grace and to call the speciall operations of the Spirit delusions of Satan O but hereby you not onely hinder your owne peace comfort and establishment which might come in at that doore but which is farre worse you grieve the Spirit of God also Eph. 4.30 I may say to such as Isai 7.13 Is it a small thing for you to weary grieve and disquiet your owne Spirits but will you grieve the Spirit of my God also It s sad enough that carnal men deny attention to the voyce of the Spirit O let not Christians make it speake in vaine also or misse of its end in speaking to them But I suppose this is not all which the Text aymeth at or intendeth Therefore 2. The Spirit witnesseth efficiently it causeth the soule to conclude of its Adoption by its speakings to it As Calling doth often expresse not onely an Inviting to a participation of Gospel grace but the soules answering those Invitations which is effectual Calling Rom. 8.28.30 2 Thes 2.14 So witnessing expresseth an effectual efficacious witnessing And that this is intended in the Text may appeare 1. From the Context the scope of the Apostle is to give a knowledge of this who are in Christ so have
freedome from condemnation ver 1. And this he cleareth v. 5.9.13 14. But least they should doubt or question whither they found a mortification of sin by the Spirit or injoyed the leadings of the Spirit or not In the last place he addeth this as the highest surest and most infallible meanes to helpe a soule unto a sight of its interest in Christ ver 16. The Spirit it selfe witnesseth with our Spirit c. The other workes are of a witnessing nature but this is beyond all other helpes this maketh the other evidencing and giveth sights of freedome from condemnation and of our Sonship So that the Context favoureth this interpretation 2. From the words of the Text the Spirit is said to witnes with our Spirit It s testimony irresistibly overcometh our Spirit i.e. or Conscience it causeth them to conclude thesame thing and so there is a joynt-testimony Some times the Spirit uttereth its voyce and our Spirits hold off but our Spirits are fetched in and made use of in this way of witnessing which is intended in the Text both agree in this numericall Conclusion That we are the Children of God and so it is an efficacious witnessing I might cleare it from what followeth ver 33.38 and from other Scriptures which call the perswasion or Conclusion of the thing which is witnessed a witnessing as Luk. 4.22 All beare him witnes i.e. Concluded the same thing with approbation and allowance But I shall proceed to a description which will further discover what it is for the Spirit to witnes It is for the Spirit by some manifest What it is for the Spirit to Witnes and special acts and operations of its own to ascertaine a soule by the word or Gospell of its Adoption Or it is for the Spirit by cleare irradiations and other effectual operations with the word to worke a particular soule by direct or reflexive acts into a knowledge perswasion or Conclusion of its acceptation into favour with God CHAP. IV. Of the Witnes the Spirit and the thing witnessed and wherein the witnessing worke doth consist HEre are many things considerable as 1. Who is the Witnes The Spirit This is cleare in the Text Rom. 8.16 The Spirit it selfe The truth of a testimony hath a dependance on the fidelity of the witnes and so the Spirit who cannot lye is appointed by Office unto this worke that a soule might be infallibly assured of what is testified were it any other it might remaine under doubtings and thinke it too good newes to be true that it should have God for its Father and so be a joynt-heire with Christ in that exceeding eternall Weight of glory O but if the Spirit witnesseth this who is faithfull in all he saith this may give a full Assurance of Son ship or free it from those fears doubtings jealousies and suspitions which it hath laboured under about this question This proclaimeth the infinite condescention of the Spirit that it selfe who is very God should stoope so low as to be a witnes in our matters who are dust and ashes That the Creator should be a witnes to the creature this is a high favour indeed And hereby this testimony is differenced 1. From the Delusions of Satan hee is ready to beare false witnes to the soule purposely to lead it into mistaking Conclusions about its condition and hearkening to his voyce is extreamely dangerous 2. From the single testimony of our Spirits I doe not say that the Spirit doth witnes effectually without our Spirits but the Text plainly maketh two the Spirit with our Spirit So that if the Spirit of Adoption by some acts peculiar to it selfe be not in consociation with cur Spirits the testimony is most unsafe dangerous and deluding O take heed of trusting the single testimony of your owne treacherous Spirits in the bu synes of your soules for eternity but if the Holy-Spirits hath fetched in your Spirits and overcome them into a Conclusion of your Adoption you may safely owne it at the mouth of these two witnesses 2. What is the thing witnessed viz. the Son-ship of particular soules the Spirit doth not onely witnes the truth of some Doctrine of the Gospell it doth not onely give a perswasion that all which receive Christ or beleeve on his name have authority to become the Sons of God as Joh. 1.12 Not barely that some that beleevers but saith the Text that we even we are the children of God 3. Wherein the witnessing worke doth consist viz. In the Spirits giving manifestations and working the heart into perswasions and conclusions of Adoption 1. It doth not consist onely in affording such operations as being measured by Gospell rules doe give assertions or affirmations of Adoption but an effectual witnessing is here intended such as indeed causeth the matter to be established which is to accomplish the end of that witnessing as Matth. 18.16 The Spirit establisheth the soule in a perswasion of God's Fatherly love through Christ Rom. 8.38 I am perswaded c. and Job 19.25 I know my redeemer liveth And hence it is made one end of our receiving the Spirit 1 Coriu 2.12 that we might know the things that are given us of God 1 Joh. 3.24 Hereby wee know that he abideth in us by the Spirit 2 Corin. 5. ver 1.6 We know that we have a building of God ver 5 6. Because he hath given us the earnest of his Spirit therefore we are alwayes confident So that the Spirit witnesseth by giving a knowledge and perswasion of Adoption 2. It doth not confist in its filling the soule with consolation many if they finde comfort by a word then they thinke the Spirit hath witnessed Adoption else not whereas this witnessing worke may be injoyed in a very disconsolate condition Job 19. v. 6 7.8 c. Here was but little comfort and yet much assurance ver 25. and Matth. 27.46 There is a want of comfort Why hast thou forsaken me and yet not a want of assurance for with the same breath he challengeth propriety in God twice over My God my God Indeed this blessed newes doth often fill the heart with joy unspeakeable and full of glory but this consolation is rather consequential to the witnessing of the Spirit then that which giveth being to it It is an effect of it not an ingredient into it more then other workes of the Spirit Testification is a different worke of the Spirit from consolation CHAP. V. Of the wayes and meanes how the Spirit doth accomplish this witnessing worke in many particulars 4. IN what wayes or how the Spirit doth accomplish this witnessing worke In the Description the Spirit is said to witnesse 1. By its Operations within 2. By its Word without 1. The Spirit performeth the Office of a witnes by operations within the soule we are not to expect any apparitions of the Spirit in any visible shape to the eyes of our bodyes or any audible voyce from heaven to our outward ear 's
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
seemed to be under a midnight of spiritual darknesse before yet when the Spirit hath shined upon its owne workes in the soule and put new life into former experiences then it can conclude that the Sun of righteousnesse is arisen upon or in the heart who was hidden or unseene till then in a great measure And hence the Apostle prayeth Eph. 1. v. 17 18 19. That they might have the Spirit of revelation And for what end v. 18. That ye may know what is the hope of his calling i. e. that you may know upon what certain grounds Vt sciatis qualis quam certa sit spes qua nos sperare jussit Dominus atque ita ne ulla subeat animos vestros mentes vestras dubitatio de rebus non dum praestitis Zanch. and foundatioÌ„s your hopes are built and so may be freed from doubtings about the things hoped for And how is this attained The eyes of your understanding being enlightened v. 18. It is by the Spirits clearing and brightning of the understanding and enduing that with supernaturall light to know those things which naturally it could not know the Spirit raiseth heighneth and strengthneth the soules apprehensions of Divine things by darting in spiritual light and thus it attaineth a revelation knowledge and perswasion of Calling So Psal 36.9 Not in the light of our own understandings but in thy light i. e. in Divine light we shall see light If thy Spirit giveth us the light of knowledge then we shall be able to see what cometh from the Father of lights or hath a Divine stamp or impresse upon it and to put a difference between light and darknes we shall see light And often the Prophet beggeth for irradiations Psal 31.16 67. 1. 80.3.7.19 119. v. 135. Cause thy face to shine And hence 2 Corin. 4. v. 4.6 The light of the Gospell is said to shine in our hearts to give us a knowledge of the glory of God in the face of Jesus Christ By these irâ—â—diations a soule is enabled to see the minde of Christ in the Gospel and to compare its condition with and rightly to judge thereof by that perfect rule of righteousnesse 2. The Spirit witnesseth as by operations within so also by a written word without this doth contribute much to assurance The Word declareth 1. That such a Testimonie is attaineable and that the Spirit is the Witnes Rom. 8.16 1 Joh. 5. v. 8.10 2. What those workes of the Spirit are which doe evidence Adoption as faith Joh. 1.12 it giveth descriptions of faith and other graces and openeth the nature properties and effects of these or discovereth what operations a witnessing worke hath upon the hearts of those that are reall injoyers of it whereby a man may discerne whither those workes he hath found be of the right stamp reall and not counterfeit speciall and not common 3. What the wayes and meanes are whereby these workes may become witnessing 4. What application of a word doth make it witnessing Yet not the word alone but that in Conjunction with the Irradiations and other operations of the Spirit doth witnesse Adoption If the Spirit witnesseth by a reflexion upon acts of faith the word affordeth this proposition towards it He that beleeveth shall be saved Mark 16.16 The second proposition is But I beleeve Now towards this the Word telleth us what Faith is and the Spirit worketh and acteth faith in us and by its Irradiations helpeth us to see it in our selves and to say but I beleeve and then the Conclusion followeth from the Word Therefore I shall be saved And thus I have discovered what this witnessing worke of the Spirit is CHAP. VI. Of the Spirits Witnessing to the soule its Adoption and that first immediately by it selfe proved by foure Arguments Qu. 2. HOw doth the Spirit Witnesse to a soule its Adoption Ans 1. More Immediately by it selfe 2. By Water 3. By Bloud 1 Joh. 5 8. Ans 1. The Spirit witnesseth more Immediately by it selfe I say by it selfe not in opposition to the written word but to distinguish this way of witnessing from those by water and bloud 1 Joh. 5.8 It is the Concurrence of the Spirit with these that maketh them witnessing to us efficiently but besides the Spirit hath a more Immediate Testimonie of its owne which it affordeth to some beleevers whereby they are filled with satisfaction about their Adoption Sometimes when they are gasping after Communion with Christ the Spirit giveth them such sweet unexpressible heart-enamouring soule-ravishing manifestations of it selfe and of Divine love as effectually overcometh them into an undoubted perswasion thereof Ordinarily the Spirit maketh use of the written word in this way of witnessing he maketh the word without a voyce within by the effectual application of it unto a particular soule Or if it be not by an expresse word yet it is by some Scriptural consideration or in or presently after waiting upon the Lord in wayes of his owne appointment by the Word as prayer it may be for the very mercy of Assurance c. and so it is not properly an Immediate Revelation because in the use of meanes It may seeme very improper to call it Immediate and yet assert it to be by the Word But the expression may be borne withall 1. Because the Spirit hath such an eminent stroke here and doth more eminently manifest its owne presence in this then in the other wayes of witnessing Here it witnesseth not in a Discursive way by deducing Conclusions from premises but the Spirit â—â—â—â—â—eth the soule and thereby worketh it into the perswasion by a Direct act without any necessary reflexion upon workes formerly wrought within It effectually causeth the soule to beleeve its Adoption 2. Because the Scriptures are called the Word of the Lord and are the very breath of the Spirit 2 Tim. 3.16 All Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Divine breathing or inspiration Men are said Immediately to speake unto one another when they use words to each other face to face Now the Scriptures are but the voyce of the Spirit 3. Because I use the word Immediate to distinguish this from the other wayes of witnessing Now that besides the Spirits witnessing by Water i. e. Sanctification and by Blood i. e. Justification there is such a distinct way of witnessing it may appeare upon these grounds Arg. 1. From the Apostles ascribing it to the Spirit himselfe Rom. 8.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is proper to say that a man doth that which his substitute or servant doth by his appointment Not the Spirit but the Spirit himselfe the Graces of the Spirit are witnesses as every effect is a witnes of its Cause but the Spirit himselfe doth it saith the Text. Symonds deserted soule Case and Cure pag. 453. a Lord doth many times by his Steward but if it be said that such a man himselfe hath performed any worke that argueth his doing it in his owne
not say he hath the witnes in heaven but within himselfe i. e. on Earth 3. Because if our Spirits were intended they must be our sanctified and renewed Spirits and these belong to and are included in the witnes of water which denoteth sanctification and so unlesse by Spirit be meant the Holy-Ghost there will yet be but two not three witnesses on Earth for our Spirits and water make but one Arg. 4. From the experience of the Saints I could name many that have had their Adoption ascertained to them by the Spirits applying a written word Although experience alone is not argument enough to prove yet with the former spirituall grounds it may confirme the thing to us But of this more in the second part I have insisted more largely upon the proose of this because some stumble at it and suppose that Assurance is attaineable onely by reflexion upon marks and signes or Qualifications within I shall answer a doubt or two further before I leave this point Object 1. Have not some poore soules languished in doubtings almost all their dayes in expectation of such a kinde of witnes and and doe not others dangerously erre by taking the strong conceit of their owne phantasie for the witnes of the Spirit Answ 1. I grant that the Spirit doth witnes by faith and other graces and any one of these testimonies may keepe him that hath it from languishing 2. Possibly a limiting or tying up the Spirit unto one way of witnessing may be the occasion of the soule distresse though asking asigne was lawfull in it selfe yet when the Pharisees desired it in a carnal way and limited Christ to this way when they had Miracles and the Scriptures to testifie of him besides this occasioned a denyal of their desires Matth. 12. v. 38 39. Let Christians beware of prescribing the Lord and tying him up to one way that they have met with him in when other meanes are Instituted for the same end besides that 3. Many that make inherent Qualifications the onely evidences yet take their owne phantasies for these Though distracted men say that all the houses and lands they travaile by are theirs yet men in their right mindes may know what is their owne so as I once heard a servant of Christ say though bedlam professors may say that Christ and eternal life are theirs when onely their owne phantasies tell them so yet it no way followeth thence that such a testimonie of the Spirit is not to be expected Object 2. But the three witnesses 1 Joh. 5.8 doe testifie Conjunction together not severally or one alone and so the Spirit may witnes with water and bloud or may put forth some distinct acts about these and not have a distinct way of witnessing Answ 1. If sanctification be discerned I aske whether it will not be granted that this witnesse is sufficient if so then they may witnesse severally and it is not necessary that the three be alwayes together in witnessing And why may not the Spirit also be alone in witnessing who is the highest witnesse 2. This was answered before Water and bloud are different in their wayes of witnessing and therefore also the Spirit different from them both because a third and chiefe witnes Yet I deny not but that Graces may witnesse at the same time when this more Immediate testimonie is afforded That light which is darted in may discover graces and former experiences yet the Immediate presence of the Spirit so gloriously accomplisheth the worke that the soule doth not or not primarily Conclude from these graces for the present yet afterwards when the Spirit hath suspended its operations then the remembrance of these may confirme and evidence that it was really the Spirit which did bow it into that perswasion and may difference it to others from all delusions And it is necessary to understand that these belong unto the other wayes of witnessing least the want of a distinct knowledge of one from the other should hinder a reception or owning of reall testimonies when water or bloud lie dark And this is the first way of the Spirits witnessing CHAP. VII Of the Spirits witnessing by water Ans 2. THe Spirit witnesseth by Water 1 Joh. 5.8 There are three that beare witnes on Earth the Spirit and the Water i. e. Sanctification And that this is intended by water is evident For it is something 1. Derived from Christ ver 6. He came by Water 2. That hath an aptitude to witnes v. 8. 3. That witnesseth in Earth v. 8. i. e. to or in us 4. That is distinguished from bloud ver 6.8 Now Sanctification is the priviledge injoyed or derived from Christ which the Scripture setteth out by Water in way of distinction from bloud and therefore that must needs be intended here This worke of Sanctification was typified under the Law by washing Exod. 19.10 Hebr. 9.10 because water hath a cleansing propertie and so the Communication of grace by the Spirit is expressed by powring out Zech. 12.10 And we read of the washing of regeneratio Tit. 3.5 and are exhorted to cleanse our selves 2 Cor. 7.1 Which are Metaphors taken from water and are used to set out sanctification But most clearely Eph. 5.26 That he might sanctifie and cleanse it i. e. his Church with the washing of water which fully evidenceth that sanctification is set forth by water and I know nothing else that those requisites aforementioned will agree to besides that And that the Spirit doth witnes unto soules their interest in Christ by sanctification is evident 1. Because it is expressely called a Witnes 1 Joh. 5.8 and there could not be three if that were not one 2. Because it is reckoned up amongst the peculiar priviledges and speciall favours which the Saints receive from Christ 1 Cor. 1.30 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified Where it differenceth their state of Conversion to Christ from their state of nature wherein they were without Christ And it is attributed to the Spirit which is therefore frequently called the holy Spirit because it worketh holiness in the hearts of men 3. Because there is a necessary Connexion between sanctification and salvation 2 Thes 2.13 1 Pet. 1.2 Act. 20.32 26.18 An inheritance among them that are sanctified And what ever hath salvation coupled with it being discovered must needs have a witnessing force in it Yet alwayes remember 1. That Water i. e. Sanctification cannot witnes Adoption without the Irradiations of the Spirit when a Christian hath had some sweet lively experience of God some sensible injoyment of him and a feeling of the Spirits operations exciting quickening and acting its owne graces yet by and by when this light from the Spirit is wanting it is ready to throw away all againe and say O I thought I had seen God in such a way and heard his voyce and felt his love but now I feare I was mistaken and yet afterwards when the Spirit
as well as graces within us I take bloud to be a clearer evidence then Water which is often muddy and full of imperfection and hence such an Emphasis is put upon bloud 1 Joh. 5.6 He came not hy water onely but by water and blood His saying not by water onely argueth that it is the bloud he would have especially taken notice of and that it was for the sake of bloud that this is iterated Men are apt to slight bloud as if that deserved not the name of a witnesse whereas although water is not to be neglected yet bloud is most to be minded or more then water in this witnessing worke for he striveth most to advance that witnesse not by Water onely CHAP. IX Shewing who are capable of attaining the Witnessings of the Spirit Qu 3. VVHo are capable of attaining the witnessings of the Spirit Answ 1. Onely beleevers are in a capacity to injoy such a testimonie from the Spirit for onely they are adopted Joh. 1.12 1 Joh. 3.1 Gal. 4.26 Ye are the children of God by faith There must be adoption before it can be witnessed to a soule that it is Adopted else there is a bearing false witnesse which cannot without blasphemie be charged upon the Spirit of truth who is the witnesse 1 Joh. 5.6 That some eminent beleevers may and doe attaine the witnessings of the Spirit is evident Rom. 8.16 Job 19.25 2 Tim. 1.12 And often we reade of Confidence and Assurance 2. Weake beleevers are capable of attaining the witnessings of the Spirit about their Adoption this position is questioned by some yet because the denyal of it doth directly tend to raise discouragement in their way to seeking after it because it is in vaine to attempt things impossible and seing the very knowledge of a possibility of attaining it is very comfortable and the thing it selfe much more hence I thought good to offer some reasons which for the present satisfie me that it is not a priviledge intended by Christ onely for the tallest Cedars in Christianity or those that are strong ones but also such as are weake in the faith have this Legacy bequeathed to them by the will of Christ Yet before I lay downe my grounds I shall premise some things which will make way for them Prem 1. The witnessings of the Spirit may be attaineable and yet not be attained Christians are without much of that sweete Communion which they might injoy with the Lord Christ he knocked called cryed to the Spouse Open to me my sister my love Cant. 5.2 But spiritual sloth and carnal securitie shut the doore against him and he withdrew himselfe ver 3.6 Here fellowship with Christ was not attained and yet was attaineable I doe not undertake to prove that every weake beleever doth injoy effectual witnessings though much might be said for that but I am onely to prove that they are attaineable even by babes in Christ If they choake smother and quench the motions of the Spirit that if followed up and cherished might have been witnessing and through negligence about the use of meanes or temptations c. may goe without them yet this speaketh not their incapacity for the injoyment of them 2. I shall endeavour to prove that those which are really weake not onely in gifts and naturall abilities but even in graces also yet are in a capacity to attaine the witnessings of the Spirit and therefore it is very dangerous for men to despaire of them because they are weake in their owne apprehensions seing they may mis-judge about their measure and may be strong in the grace of Christ and however reall weaknes affordeth not matter of discouragement 3. The witnessings of the Spirit may admit of degrees as its operations are at one time more potent conspicuous and manifest then at another so may the soules perswasion of its Adoption be which are raised by these The appearances of the Spirit at one time may be so glorious and its actings so powerfull as all doubtings feares or questionings about its state may be crushed suppressed and banished that if men and Angels should labour to bring under a contrary perswasion yet it durst not it could not subscribe to them Rom. 8.38 39. Yet at other times they may not be so cleare or irresistible but liable to quenchings by smaller meanes I shall not at present assert that witnessings in those high degrees are attaineable by weake beleevers these may seeme to be too strong meates for them to beare But that they are capable of freedome in some measure from their doubtings and of attaining some degree of perswasion that Christ is theirs this I am to prove The rich mans window may be wider then the poore mans and so the Sun may make his house more lightsome that the things within it may be more clearely discerned there but the poore man may really injoy the beames of the Sun and know that they come from it and may see what is in his house as well as he So the poorest Saint may know that the Spirit hath shined in his heart as well as others that are beholden to it for brighter beames then he hath been acquainted with 4. An eminent measure of grace is of great advantage towards Assurance 2 Pet. 1. v. 5 6.8.10 Therefore this affordeth no encouragement unto any to content themselves with that measure which they are come up to Nay the witnessings of the Spirit will be furtherances and provocations unto grow'th in grace if really injoyed Rom. 13. v. 11 12. But yet a high measure of grace is not so necessary to Assurance but that a weake beleever in the use of meanes may actaine it as well as other mercies that concerne him in his well-being 5. I deny not that a weake Christian at some particular times may hinder himselfe of such a mercy but this is common to him with eminent Saints for they may by nourishing some curruption weaken if not loose these witnessings of the Spirit when they have injoyed them Psal 51.8.12 These are extraordinary hindrances I am to prove an ordinary capacity Neither doe these so incapacitate as to forbid seeking after witnessings for David when upon such an occasion he had lost the joy of his salvation yet with that intermediate duty of Repentance and pleading for cleansing Psal 51. v. 2.7 he beggeth also that his joy might be restored v. 12. 6. I am not about to prove the duration of these witnessings but the capability of weake beleevers to attaine them how little while soever they last I doe not assert their having such a constant certainty of salvation as should perpetually put them beyond doubtings the multiplicity and variety of temptations which they are subject to and their weaknes and unskilfulnes to resist the tempter may occasion a speedy losse of it againe their want of experience in those wayes which tend to the strengthening and cherishing of this perswasion together with that great suspition which they have
onely to have a probable opinion but a certaine knowledge that the Spirit dwelleth in them which is to know their Adoption Rom. 8. v. 9. And 1 Joh. 3.24 Hereby we know he abideth in us by the Spirit And those he writeth to are little Children v. 18. 1 Joh. 2.12 He telleth them that their sins are forgiven them which may assure us that it doth not make to the hurt of weake beleevers to know they are forgiven Arg. 4. Weake Christians ought to exercise themselves unto selfe-examination Ergo They are in a capacitie to attaine a knowledge of their state thereby 2 Cor. 13.5 Examine your selves Prove your selves The ingemination of the exhortation argueth it to be a duty of high Concernment else he would not use so much earnestnes in exciting to it And it is their station they are to enquire about 1. Whither they be in the faith 2. Whither Christ be in them or not And that weake beleevers are not exempted from this duty is undenyable For 1. It extendeth or reacheth to unbeleevers those that have not Christ in them are to finde it out hereby they are to try whither they be in the faith or no 2. It hath no limitation unto strong beleevers let them prove it that will assert it 3. These were weake in the faith which are here twice over required to come up to it 2 Corin. 12. v. 20 21. Prone to envyings strifes backbitings whisperings swellings c. which are made the symptomes of but babes in Christ 1 Cor. 3. v. 1 2 3. Yet these are injoyned to examine 2 Cor. 13.5 There are some seasons then which all Christians even the weakest ought to take for self-examination about their union with Christ Ergo they are capable of doing it with good successe Either weake Christians must alwayes give in this verdict that they are without Christ and this is false and the Lord doth not command them to a false Conclusion Or else they must give in no verdict and then the duty is fruitlesse as to its proper end Or else they must conclude that they are in the faith And the Text calleth for one of these Conclusions Either 1. That they are in the faith Or 2. Reprobates i.e. unsound hypocrites without the Spirit Unto all which I may adde that these Romans were many of them weake in the faith Rom. 14. v. 1 2. c. And yet in the Text he excepteth and excludeth none but seemeth to conclude all under the witnessings of the Spirit By all which I cannot but apprehend Assurance to be ordinarily attaineable even by weake beleevers CHAP. XI Shewing how a soule may know whether it enjoyeth the witnessings of the Spirit or not and first the Immediate witnessings of the Spirit Qu 4. HOw may a soule know whither it injoyeth the witnessings of the Spirit or not Before I give a direct answer to this Question I shall premise that the answers to it will be usefull to such ends as these 1. To give satisfaction unto doubting soules many precious sons of Sion are full of feares about their Adoption could they but know that God were their Father they should account it a favour of great value Whereas the Spirit hath witnessed this to them but they know not its voyce or understand not that these operations which they have found doe amount to a testimonie of Divine love They question whither they be from the Spirit or not or else whither they be witnessing and intended by the Lord for that end By a due observation of what I shall here lay downe and the shinings of the Spirit on its owne workes without which nothing will be witnessing those that never had Assurance way attaine it and those that have lost it may recover it againe if by reflexion they can finde that such workes have passed upon their hearts as I shall speake of 2. To difference the testimonie of the Spirit from Delusions of Satan and the single testimonie of our owne Spirit that so the voyce of the Spirit may be owned and Satanicall delusions rejected 3. To confirme and establish those that doe injoy witnessings in the perswasion of their Adoption And the better to attaine these ends I shall 1 Speake particularly unto the feverall wayes of witnessing How a soule may know that 1. The Spirit 2. Water 3. Bloud have witnessed 2. Adde some Generall discoveries or secondary evidences which will respect all those wayes of witnessing According unto the threefold way of the Spirits witnessing so must I divide the Question into three Qu 1. How may a soule know whither the Spirit hath witnessed its Adoption to it in that more Immediate way or not Before I reply to this Question I shall give these pre-considerations Preconsid 1. That there must be some great and remarkeable impression and alteration made upon the heart working it into some strong perswasion of Adoption else there is not the least ground for a pretending to an Immediate testimony Those that never found any thing of this nature are not concerned in this Question for there must be something like the testimonie to make capable of tryal The Nature of an Immediate presence of the Spirit and the application of a word require that there be some great impression when ever they be injoyed Jam. 1.21 1 Thes 2.13 2 Corin 3.3 So that if a man should read over witnessing words never so often and his thoughts should run this way that God is his God and Christ and eternall life his yet if no power commeth alongst with the word to fix fasten and set it upon the heart there is not any colour for an Immediate testimonie The word must take deep rooting in the heart Matth. 13. v. 21.23 else no gracious effects at all are accomplished by it much lesse can it be witnessing But if a man hath found some great alteration made upon his Spirit that hath wrought towards a perswasion of Adoption Our enquiry is How he may know whither it be meerly a strong flashy opinion and fancy of his owne Spirit a delusion of Satan or indeed a testimonie from the Divine Spirit Precons 2. That my designe in answering this Question is not to discover who is interested in Christ and who not that will be the thing driven at when I come to speake of the Spirits witnessing by water bloud But if a man hath a testimonie of interest in Christ by some eminent impression made upon his Spirit our enquiry is whither it be from the Divine Spirit or be a Delusion I suppose that many reall beleevers may through their owne default want this Immediate testimonie of the Spirit and may be under false confidences through the Delusions of Satan i. e. Confidences taken up from such grounds as are not evidencing Revel 3.17 Psal 30.6 when by a due search they might finde infallible grounds for the same Conclusions This Question is not for the tryal of Christianitie but of some Confidences thereof
know this is a maine use which the Spirit is intended for 1 Corin. 2. v. 10 11 12. But God hath revealed them to us by his Spirit i. e. those things v. 9. that eye hath not seen and v. 12. we have received the Spirit for what end That we might know the things that are freely given us of God Whereas if the Spirit did not give demonstrations of its owne presence in its revelations the soule might question whither the things discovered were from God or not and so the Revelations would be of little use or advantage and could not sway the will to a rejection of what it hath formerly owned contrary to what is at present revealed And what light can have more perspicuitie and clearnes in it for the manifestation of Satanicall illusions then the light which proceedeth from the Spirit whose office it is to discover or manifest what is unknowne And I am perswaded that when the Spirit cometh in à witnessing way its light is like a candle or rather a beame of the Sun darted into the soule whereby it seeth into the cunning insinuations unjust accusations violent and horrid temptations and cursed delusions of Satan more then at other times and knoweth them to have their riste from him The annointing of the Spirit which is within the Saints is said to teach them all things 1 Joh. 2.27 and to helpe against those Seducers v. 26. i.e. by the word as a means it manifesteth what is consentaneous or agreeable to the minde of Christ and establisheth therein against all those craftie sophistications whereby Satan seduceth many the same Spirit taketh off the vailes which are upon the hearts of men and giveth them open visions of Divine glory 2 Corin. 3. v. 16 17 18. All which speake out thus much that Revelations from the Spirit by the Word have an inbred propertie to evidence their owne proceeding from the Spirit and to discriminate or difference themselves from those flashes of Satan whereby he striveth to his utmost to lead soules into groundles Conclusions about matters of the highest moment else they would not be effectual to prevent seduction 1 Joh. 2.26 which is one special end they are ordained to That which convincingly discovereth a delusion of Satan must evidence it selfe to come from God Delusions may pretend to the Word but the annointing within teacheth the Saints what is indeed according to the Word Arg. 4. From the Lords ordaining the in-being or in-dwelling of the Spirit to be an evidence of our Adoption if it selfe were inevident it could not conduce unto that end for every reason from whence any Conclusion is collected must be clearer then the Conclusion it selfe onely light can manifest Eph. 5.13 That which evidenceth another thing to me must needs it selfe be more discernable It were impossible for a man successully to try his state by the inhabitation of the Spirit if that were not more manisest then his state And indeed what can evidence its indwelling but it selfe Now this is often made the Rule for tryal as Rom. 8. v. 9. Ye are not in the flesh but in the Spirit Now how shall we know that If the Spirit of God dwelleth in you and it is added He that hath not the Spirit is none of his 2 Cor. 13.5 Examine Know ye not that Christ is in you except ye be reprobate 1 Cor. 3.16 Know ye not that the Spirit of God dwelleth in you 1 Cor. 6.19 By all which it may appeare that the Spirit doth give test monie to it selfe in some of its operations or evidence that neither Satan nor any Creature can be the author of them Object But the Spirit is not discearnable in its essence but in its operations Ans 1. The application of promises is a special worke of the Spirit wherein its presence is as discernable as in any other of its operations Ans 2. Those which are the witnessing acts of the Spirit have the greatest aptitude to afford soule-satisfying manifestations of the Spirits presence in themselves of all other for the intention of the Lord in them is to manifest adoption to the soule Rom. 8.16 And seing a knowledge of its presence in the acts is a maine requisite unto Assurance by them hence they cannot fall short of discovering that These operations have more then ordinary light life and strength in them they differ in their brightnes from other concurrences of the Spirit as much as the clearest Sun-shiny day doth from that which is most dark and cloudy and therefore if ever the Spirit be seen in any operations it is in these which are the brightest beames of this Sun The Spirit by a secret touch irresistibly striketh the soule into such cleare firme and strong apprehensions and perswasions of its adoption that though it meeteth with much within and with ut from Satan it s owne heart and Christian friends to worke it into a contrary perswasion yet it cannot but say as Job 19.25 I know or as Rom. 8.38 I am perswaded As the Spirit giveth effectual Convictions of sin that the soule cannot deny its guiltines which formerly hath asserted its innocency and that without enquiring whither the Spirit hath done this or not So it doth worke effectually into a perswasion of Adoption that till afterward it doth not cannot or need not reflect to enquire whither it were the Spirit or no. And so the essence of the Spirit may not be discerneable and yet the testimonie may be sure to the soule by operations it may conclude the presence of the Spirit Yea the Spirit doth not onely give such a perswasion but also it discovereth some invincible grounds and giveth such undenyable demonstrations both of its owne presence and of the reality of what is spoken that as one under powerfull Convictions thereof it cannot but fall downe before it and say to the Spirit as they did to Christ Joh. 16. ver 29 30. Now thou speakest plainly and speakest no proverb by this I beleeve that thou comest forth from God As from some Divine Attributes that shine forth eminently in those witnessing acts 1. The Spirit causeth the soule to take notice of Divine wisdome in the application of promises as in the season of their coming in and sutablenes unto its present condition and in the manner of their working it findeth how Satan was defeated in his enterprises thereby his methods and snares discovered and he confounded and then the soule cannot but cry out as Rom. 11. v. 33. O the depth of the riches of Gods wisdome 2. The Spirit giveth it to see Divine power improved for it in a glorious way and hence Eph. 1. v. 18 19 20. He beggeth the enlightenings of the Spirit for them that they might know v. 19. what is the exceeding greatnes of his power to them-ward who beleeve c. The Saints often feele a Divine power in the application of promises but they cannot tell who is the agent whither Satan or the
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
a time and many gracious effects are produced by it c. but these are more fully opened else-where especially under the generall evidences Object But many have had flashes of joy in the reception of the word Luk. 8.13 yea have been raised unto a high degree of hope and even a triumphing joy who yet have been hypocrites Job 8.13 27.8 Job 20. v. 5. and others have been made partakers of the Holy-Ghost and have tasted of the heavenly gift the good word of God and the powers of the world to come and yet have been under delusions all this while Hebr. 6. v. 4 5 6. How shall I discerne that I goe beyond these Answ There are many things already hinted that will difference the testimonie of the Spirit from such slashes as these are but further 1. The witnessings of the Spirit cause glorious transsormations into the image of the word delusions or common workes of the Spirit leave without these A man may partake of the Holy-Ghost in the gifts of it as Saul did 1 Sam. 10.10 and yet no imprinting of the word in the heart Some one affection as joy may arise upon the reception of the word as Matth. 13.20 21. and yet the word have no root Mark 4.6 the heart not be changed into the nature of it but when the Spirit worketh effectually by a word then there is a counterpane of the word in the heart and hence Jerem. 31.33 Hebr. 8.10 The Lord doth promise in the new Covenant to write his word in their hearts some principles and dispositions or inclinations are wrought within that have a lively resemblance in them unto the word 2 Corin. 3.3.18 We beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Saith Mr Forbes the working of the Spirit in the wicked is like the smell of an Apothecaris Shop which one that passeth by receiveth although he never carry any of these odoriferous things with him But the witnessing of the Spirit to the Elect is by imparting the thing witnessed to the soule and making it really to possesse it So that if a man could see the soule of a true childe of God he should see engraven in it mercy peace love righteousnesse life joy and Christ himselfe All the promises of God in Christ being written therein according to the Covenant of God 2. The witnessings of the Spirit have powerfull operations in the heart towards the attainment of spirituall Gospell ends there The end any worke driveth at is a great discoverer what it is if a man be not lightly but effectually carried out after it The noise of heaven and happines is taking even with carnal hearts Many with the yong man in the Gospell Matth. 19. v. 16.22 may be inquisitive after eternall life and have desires to enjoy it and take much paines to seeke after it and be very sorrowfull at the thoughts of missing of it and these imply some tastig of the heavenly gift and the powers of the world to come Hebr. 6. v. 4 5. A man may be elevated with raptures of joy upon a supposed interest in heaven and all this may be but in a natural way like Haman he may thinke whom will the Lord honour but my selfe Esth 6. v. 6. but with the yong man he may minde earthly things more then Christ or eternal life ver 21 22. Saith Forbes as a Physitian that hath prepared a comfortable potion for the health of a beloved patient he will give to others a little of it to make them apprehend the tast of it but not so as to have any strength to make any operation in the stomacke so the Lord may let some carnal men discerne some goodnes in Christ and eternall life But these tasts doe not make them partakers of the refreshing power of these They may be wrought into a great reformation and a glorious outward profession hereby but they have not such an operation as to cause their hearts to mount up Christ-ward and place their satisfaction in him alone But the speakings of the Spirit make the soule cry out as Cant. 5.10 11. My beloved is white and ruddy the chiefest amongst ten thousand c. v. 16. He is altogether lovely A soule at such a day cannot but reckon Christ the top of its glory and it can finde no rest but in him and Communion with him and the smiles of his face all other things are nothing to these in its account Reall-tasts that the Lord is gracious cause the soule to disrelish carnal delights and imbitter those sweets to it Saith the soule should I be taken with the smiles of Creatures is not the smiling face of Christ better should I be drunke with the sweet cups of worldly delights is not the Wine in Christs Cellar better should I feed upon ashes after Christ hath led me into his banqueting house O no. Whither should I goe Thou hast the words of eternall life But I shall proceed to the other Questions CHAP. XIV Shewing how a soule may know that the Spirit hath witnessed its Adoption by bloud Qu 2. HOw may a soule know that the Spirit hath witnessed its Adoption by Blood Ans 1. From the New Covenant or the free promise we are not to thinke that there is an application of material blood but the Gospell discovereth that the bloud of Christ which was shed upon the Crosse was intended and is usefull for Justification Redemption c. and offereth it for such uses and ends unto particular soules The application of blood is by faith Rom. 3.25 and therefore it must be by a promise because faith ever must have a Divine word to fasten upon and Rom. 10 v. 8.10 The Apostle checketh reproveth for such carnal apprehensions as that we must clamber up to heaven for the blood of Christ No saith he the Lord reacheth it forth and maketh it nigh to us in or by the word of faith and the same word promiseth beleevers that they shall be saved v. 9. So that a Divine word is the instrument for the conveyance of the blood of Christ unto soules and for their assurance of salvation thereby This is Gods Deed of gift which they have to shew for their right and title to that blood and all advantages that come by it and their Acquittance or discharge from the debt they did owe to Justice Many are possessed with apprehensions that it is impossible to attaine assurance of interest in that blood of Christ and are filled with inward porplexities about it for want of considering the written word as the means of conveyance Whereas if the promise of it be yours the blood in the severall uses it serveth to is yours also and that ought to satisfie you for there is an inseparable connexion between blood and the Covenant Heb. 10. v. 16.19 12. v. 24. 13. v. 20. And your Conclusions of interest
them And when the soule freely chooseth this compleate salvation above all other things and freely owneth the mediation of Christ as the means to it then blood is witnessing else not Psal 4. v. 6 7. 1 Cor. 2. v. 2. 6. From its being drawne out with such strength after the blood of Christ as it hath been after other things which undoubtedly the heart hath been set upon and had freedom for An unbeleevers utmost if he did come up to it is not the utmost of his heart because he is under prevailing engagements to fin and Satan and is like one in chaines A loving interposure of the Divine Spirit is necessary to make the heart free for Christ indeed Coloss 2.12 Act. 16.14 2 Corin. 3.5 Joh. 8.36 A man may in a slighty overly way deale with the blood of Christ not from terrours of Conscience but from a presumptuous freenes making a light matter both of finning and going to that for pardon of sin and such dallyance with the blood of Christ is despising in Gods account such must expect the sorest punishments in stead of great salvations Hebr. 10.29 No beleever but can see his heart was set upon something besides Christ before his beleeving Now if the blood of Christ be as attractive as other things have been and interruptions in its pursuance after that as burdensome grievous and afflictive to it as they were there Or if the drawings of that blood be stronger and more forcible then of any or all other things that it will leave all behinde it hath placed gaine in formerly to presse after that if that hath a commanding power of estate life and all then it is accepted with the heart and it is witnessing Phil. 3. v. 8 9.14 7. From its feeling the efficaciousnesse of that blood mens hearts are said to be sprinkled from an evil conscience by the blood of Christ Hebr. 10. v. 19.22 12.24 when spiritual enemies have brought in strong charges against a soule and if it might have followed its owne inclination it would have joyned with Satan against it selfe yet it hath been caused to oppose the blood of Christ in the free promise to all and thereby it was secured against all the roarings of the Law temptations of Satan that now they are all silenced their accusations are answered and a spiritual tranquillity and peace is established there And when the Lord hath thus given quietnes then as Job 34. v. 29. not sin nor Satan nor Conscience none can create trouble And thus I have discovered when the Spirit hath witnessed by Blood CHAP. XV. Shewing how a soule may know that the Spirit hath witnessed its Adoption by Water Qu 3. HOw may a soule know that the Spirit hath witnessed its Adoption by Water i.e. Sanctification Answ There are two parts of Sanctification either of which are witnessing 1. The separation of the heart frâ—â— sin or a freedome from the Dominion of sin Naturally the hearts of all men stand towards and are even destinated to the service of sin Rom. 6.17 but after beleeving the heart renounceth subjection to it There is in every faculty of the soule a new principle to oppose it In respect of this beleevers are said to be dead to sin Rom. 6.2 i.e. they are become unwilling and unapt to yeeld attention unto the motions of sin and liveles in the acting of it yea it hath it deaths wound in them All they that are in Christ have crucisied the flesh Gal. 5.24 Sin is become a sufferer in their soules by the death of Christ They are said to be free from sin Rom. 6. v. 18 22. and have a Divine promise that it shall not reigne or have Dominion over them v. 12.14 And that this doth witnes adoption see Rom. 6. v. 16 17. It is made a differencing thing of their two states And v. 22. Being made free from sin and become the servants of God ye have your fruit unto holines and the end everlasting life Rom. 8 13. 2. The Separation of the heart to Christ and to God the Father by him Act. 11. v. 21. 26. v. 20. Psal 4.3 And they are said to partake of the Divine Nature 2 Pet. 1.4 To be new Creatures 2 Câ—r 5.16 because such new dispositions and inclinations are put into their soules as naturally were not there and are not the products of meerly naturall principles though improved to the height There is not barely an alteration but a worke of Creation else it were not a new Creature It is not barely a mutation or change of Qualities but a renovation all things are become new not as if nature were destroyed but perfected by the infusion of new habits into all the faculties of the soule which dispose them to moove Christ-ward There is new light let into the understanding Coloss 3.10 Renewed in knowledge And hence there is a discerning of that spirituall beautie excellencie and perfection in Divine things which others see not 1 Corin. 2.14 Coloss 1.9 There is a new inclination put into the will and affections which enableth them to put forth new acts upon new objects God and Christ and this by the operation of the Spirit Joh. 3. v. 5 6. And these habitual frames are called graces and are diversified and distinguished according to the various faculties of the soule and the varietie of wayes they act in and ends they drive at When these gracious dispositions are stirred up or strengthened to act upon Christ then graces are accounted to be exercised or encreased and these are called Sanctification 1 Corin. 1. v. 2. 6. v. 11. 1 Thess 5. v. 23. 1 Pet. 1.2 2 Thess 2.13 And these appearring in and to the soule doe witnesse adoption Gal. 5. v. 22 23. But the fruit of the Spirit is love joy peace He saith such are excluded the Kingdome of God as doe the workes of the flesh v. 21. And this v. 22. is added by way of Antithesis or opposition as the particle but doth intimate and so it is purposely to expresse who are interested in that kingdome viz. such as attaine those fruits of the Spirit and such as walke in the Spirit and are led by it either of which doe witnes Justification and Adoption Rom. 8.1.14 According to the parts of Sanctification so the Question must be divided into two CHAP. XVI Of separation of the heart from sinne and Adoption witnessed thereby foure distinctions about it Qu 1. HOw may a soule know that its heart is separated from sin or that sin hath not dominion over it and so that it is Adopted Before I answer directly to the Question I shall lay downe foure distinctions which may helpe weake doubting Christians as they will discover how farre there may be sin and yet one not be under the dominion of it There is a Difference Distinct 1. Between the indwelling of sin and the reigning of sin Paul was an eminent beleever and yet sin dwelt in him Rom. 7.17
of Adoption BUt in regard wicked men may have some unwillingnes to commit some sins and to helpe weake Christians I shall adde some discoveries when there is a heartie choosing freedome from sin and a heartie unwillingnes to sin such as the Gospel owneth as an Evidence of Adoption 1. When it is free in its choice or without coaction the Apostle maketh an opposition between doing by constraint and doing willingly 1 Pet. 5.2 and between acting out of necessitie and willingly Phil. v. 14. which clearely intimate that if a man acteth in Gospel duties as those were which he exhorts to yet if it be by necessitie or constraint then it is not willingly in Gods account Things that a man is obliged to by the necessitie of a Divine Command yet if there be not a freenes in coming up to them it is not willingly or out of choyce nor acceptable obedience to the Lord. He that is in a tempest casts his merchandize into the Sea not properly by compulsion but by a necessitie of a supposition or condition i.e. if he will save the Ship and his life he must cast out the goods yet he doth not this willingly i.e. not with a voluntary freenes and yet with a kinde of willingnes i.e. rather then loose his life and all he will cast out the goods such acts he doth willing with a nilling minde or nilling with willing minde So a man may acknowledge not onely in the generall that he is a sinner but even particular sins and may really wish them uncommitted and make promises and take up resolutions for the future not to commit them and may without dissimulation i.e. not feignedly but meaning as he saith be unwilling to commit some sin that he is pressed on to and yet may be under the dominion of sin still He chooseth and consenteth to part with sin rather then to be damned or to avoyde eternall death and wrath to come horrours of conscience or such like foreseen dangers Alas this is but by necessitie or constraint and so it is not willingly Pharaoh concluded his sinfulnes Exod. 10.16 and Judas Matth. 27.3 and repented himselfe v. 3. i.e. it was so imbittered to him as he was sorry for what he had done and wished it had been otherwise and both were reall in what they said for it was their distresse that made them acknowledge and because Judas cast away the gaine he had by his sin v 5. But all this being extorted from them by Conscience they were under the dominion of sin still If it be a free choyce that suppose there were no danger of wrath hell or damnation for sin yet the nature of sin would make you deny service or subjection to it then you are not under the dominion of sin Rom. 6.16.22 Joh. 8. v. 34.36 2. When the choice is universall when it consenteth to part with all sin Not that a man can be really freed from one sin who is under the reigning power of others but he may be restrained from many and yet be freed from the ruling power of none Psal 119. v. 104.128 I hate every false way Psal 139.23 Search me O God and see if there be any wicked way in me He was unwilling to have any sin finde entertainment in his heart The subduing of one sin may discover freedome from the dominion of all when the heart is carryed out against the nature of fin in that one But the hearts indulging one though never so small argueth the dominion of all for the least partaketh of the nature of sin as well as the greatest Jam. 2. v. 10 11. The Apostles scope is to advance love without respect of persons v. 8 9. and enforceth it this way for whosoever shall keep the whole Law and yet offend in one point is guilty of all And addeth this reason of it v. 11. For he that said doe not commit adultery said also doe not kill It is taken from the authoritie of the Commander if this did oblige to one Command the same obligation would extend to all because there is the same Divine authoritie stamped upon one as upon another 3. When the choice is absolute without condition a man may have a reall unwillingnes to commit one sin yet if it standeth in competition with another sin or somthing inordinately affected he will rather commit it then relinquish these Pilate was unwilling to condemne Jesus as appeared by his seeking to release him and his washing his hands c. Matth. 27. v. 18.24 And Herod was unwilling to behead John Baptist Mark 6.26 27. The King was exceeding sorry Darius was unwilling to cast Daniel into the Lyons Den. Dan. 6. v. 14.18 19 20. He was sore displeased with himselfe and set his heart on Daniel to deliver him could neither eate drinke or sleepe the night after he was cast in and rejoyced exceedingly at Daniels safetie v. 20. All which argue a great unwillingnesse that Daniel should suffer and yet all these under the dominion of sin still There was a defect here they were more unwilling to staine their honours then to commit the sins and they choose the sin rather then their owne sufferings that way Thus a man may be so unwilling to commit a sin as he may take much paines to prevent the commission of it and may be exceedingly sorry that he hath been drawne away to it he may weep for it and have no rest night or day after he hath been so overtaken and yet be under the ruling power of it still This is the language of his heart I would not commit this sin but rather then I will part with this pleasure that profit these honours I will doe that which otherwise I am unwilling to doe If there be any condition in the world that will hire thee into sin it is not a heartie choice 4. When there is a conflict between the flesh i.e. sin and the Spirit in the soule by this choice Gal. 5. v. 17 18 19. The flesh lusteth against the Spirit and the Spirit against the flesh and his scope is to discover by this conflict who shall inherit the kingdome of God and who not and who are given up to fulfill the lusts of the flesh and who not as v. 16. Qu When is the Conflict with sin Evidencing Ans 1. When it is between the right parties i.e. the flesh and the Spirit Gal. 5.17 There may be a great strugling in a mans Spirit by the enterfering of one corruption with another or between the inclination of the will to the commission of some sin and the dictates of the natural Conscience Rom. 2.15 Or between the judgement and inclination to that which is morally good and very corrupt affections But unlesse it be between the Spirit and the flesh it is not evidencing 2. When the opposition is made by the hidings of the Word in the heart Psal 119.11 Thy Word have I hid in my heart that I might not sin against thee 1
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
a place of but little beautie glory or felicitie if Communion with God and Christ were not to be injoyed in it Others desire Christ onely for heaven he desireth heaven chiefly for Christ Naturall men are even drunke and swallowed up in Creature delights but the interest of Christ prevaileth with a gracious heart against all other interests He may be interrupted in his motion to Christ in particular acts but he is the prime principall object his soule is moved and bent towards set and fixed upon and given up to Rom. 8.5 Phil. 3.20 Coloss 1.18 1 Pet. 2.7 Col. 3.11 Christ is all and in all Other-things are as nothing to him if Christ be not injoyed in them he is all in all injoyments all in all inlargements all in all duties all in all comforts Others apprehend that Christ it better then the gnawings of an accusing conscience better then the company of damned Spirits better then flames but they see no such beautie or excellency in Christ as should make him best or all in all here on earth They can verbally owne Christ as superlatively excellent but practitally they deny it And they know not Christ in those spirituall excellencies which advance him in the eyes of Saints Take him as cloathed with bolines and appearing against sin c. and they preferre other things that are base and low before him The following particulars will further discover when Christ is all in all 2. From his spending his highest desires and endevours after attaining Communion with God in Christ when the heart is set upon Christ or turned Christ-ward it cannot stand still without him it must be waiting for him and enquiring after him with utmost diligence Cant. 3.3 Saw ye not him whom my soule loveth Psal 130.5 6. Phil. 3.14 3. From his willingnes to part with all other things at Christs Call or for his sake Luk. 14.26.33 Whosoever forsaketh not all that he hath Mark 8.35 10. v. 29. he cannot be my Disciple Matth. 10.37 He that loveth father or mother more then me is not worthy of me 4. From the carriage of his heart under his withdrawings when these procure such heart-sicknesses as can be cured no way but by his returnings to it Cant. 5. v. 6.8 Tell him I am sick of love When the feare of hell is not upon them yet O the sighings sobbings cryings faintings of love-sicke soules for Christ's presence No quiet or satisfaction without him Like the childe that nothing can still but the breast so nothing can fill up Christs roome in the soule It reckoneth it selfe empty in the midst of fulnes without him It is resolved for ever to goe in widdow-hood if he will not owne it as his Spouse This argueth a Consent of heart to the Match and so a marriage union between Christ and the soule 5. From his injoyment of the leadings of the Spirit these are a certaine infallible evidence of Adoption to all that have them Rom. 8.14 For as many as are led by the Spirit of God they are the Sons of God CHAP. XX. Of the soules Enjoying the leadings of the Spirit and when Qu VVHen doth a soule enjoy the leadings of the Spirit Answ 1. When a Complyance with the will of Christ becometh naturall to the soule as there is a propensitie in light things to moove upward and in heavie things to moove downward so in the soule to moove Christ-ward Suppose there were no wrath as the Consequences of disobedience nor no reward as the effect of Gospell obedience yet the sweetnes of the wayes themselves the respect it oweth to the will of Christ would be as the heart unto an owning of Christ therein Psal 119.30.173 I have chosen the way of truth c. And v. 35. for therein I delight So Rom. 7.22 Rom. 8. v. 1 2. For the law of the Spirit of life hath made me free from the law of sin and death Carnall men in their hearts call a libertie for sin freedome but such as are indeed freed from condemnation and walke after the Spirit they call this their libertie to be free for Christ and from the law of sin and reckon obligations to sin the greatest bondage and thraldome in the world The Spirit raiseth an admirable freenes in the soule to walke in the wayes of Christ 2 Corin. 3.17 Where the Spirit of the Lord is there is libertie And hence the Spirit of Adoption is opposed unto the Spirit of bondage Rom. 8.15 A man may exercise himselfe in the externall part of all duties that a Christian is engaged to and yet be without the leadings of the Spirit He may have many carnal enforcements hereunto but unlesse there be a libertie of heart to these wayes that he would not but be imployed in them and accounteth it a high favour from the Lord that he will use him in any services for himselfe and findeth more delectation in these then in any other wayes that it becometh even meate and drinke to him to doe the Lord service and it is a matter of great complaint and lamentation that he can doe no more for the Lord that he findeth a backwardnes in himselfe or any contrary principles which seek to obstruct and hinder his following the Lord in his wayes Rom. 7.22 23. Then he injoyeth the leadings of the Spirit 2. When it hath corroborations or assistances against those impediments that would hinder it in walking in the wayes of Christ or the Spirit leadeth by remooving these Carnal men wonder that any should complaine for want of strength unto duties they can easily come up to them But it ariseth partly from Satans not molesting them in the performance of duty because they looke not beyond the externall part of it they strive not to act in a right manner or for right ends or because they are insensible of the working of corruption when yet it doth act But a gracious heart findeth that if it be not strengthened by a power beyond its owne it cannot act any grace or performe any duty in an acceptable way to the Lord and hence the Apostle prayeth Ephes 3.16 That they might be strengthened with might by his Spirit in the inner man Israel is said to be led by the Spirit of the Lord. Isai 63. v. 11 12 13 14. And how doth he lead them it is by dividing the water before them and keeping them that they should not stumble i.e. the Lord threw up and remooved impediments out of their way and took away what might cause them to fall and this was his leading of them So if thou hast been eagerly pursued by Satan and he hath raged against thee like a Lyon spoyled of his whelpes that thou wert beset with temptations and did'st finde many and strong lustings of the flesh to hinder thy following of the Lord Christ in the wayes of his appointment And if such mountaines have been made plaines and corruption borne downe when thou hast found thy heart
so full of deadnes hardnes unbeliefe and all manner of distempers that thou hast even despaired of acting in the duty as prayer c. in any acceptable way to the Lord and like the Israelites thou hast cryed out that thy destruction was at hand Yet if these spirituall enemies have been conquered and thy heart let out more then at other times towards Christ here are the leadings of the Spirit Rom. 8.13 If ye by the Spirit mortifie v. 14 For as many as are led by the Spirit The particle For argueth mortification to appertain unto the leadings of the Spirit And so Gal. 5. v. 16.18 Those that are led and doe walke by the Spirit they shall not fulfill the lusts of the flesh Not as if they were perfect and had no sin in them for he addeth v. 17. The flesh lusteth against the Spirit It doth not quite hinder the stirrings no nor the prevailings of sin for he saith ye cannot doe what ye would i.e. ye cannot act so spiritually and so circumspectly as ye would Ye cannot yet ye would The will prevaileth against and getteth the upper-hand of corruption even when duty is hindred or sin acted by the soule that corruption is not predominant in the soule Then they are the fruits of the spirit when thy love to Christ is predominant and ordinarily prevaileth against thy sinfull love to other things below Christ and thy Joy in the Lord is predominant or beareth sway against thy sinfull and carnall joy in creatures or lusts and thy peace by the blood of Christ helpeth thee to see that false peace which thou hadst taken up from other grounds and thy faith is predominant against thy unbeleife which discovered it self formerly in causing thee to choose and imbrace other objects besides Christ or in thy not coming up to a hearty accepting of him and so for all other fruits of the Spirit v. 22 23. There is an opposition made between the works of the flesh and of the Spirit v. 19.22 to shew that when the works of the flesh are kept underneath and prevailed against then a soule enjoyeth the leadings of the Spirit as v. 16.18 3 When the heart is under powerful drawings Christ-ward in being exercised in the wayes of Christ 1 There must be drawings The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to be moved acted guided c. it may be taken from blind men that stand in need not onely of directions by word of mouth but of a hand to lead helpe and uphold in a way Or from weake persons as young children that need a hand to suportand sustaine yea an arme to carry them Men cannot goe alone in the wayes of Christ they may pray and heare c. but they cannot mixe faith with these or act spiritually if the Spirit hath not a greater stroake in such actions then themselves Joh. 15.5 Without me saith Christ ye can doe nothing i. e. nothing in a pleasing or acceptable way to God Psal 17.5 And the Spouse cryeth out Cant. 1.4 Draw me it denoteth impotency and unaptnes in the soule for such a motion No running after Christ without drawings from him 2. They must be heart-drawings if the heart be wanting though a man performeth never so many duties yet he is destitute of the leadings of the Spirit Deut. 4. v. 29. 6. v. 5 10. v. 12. All love or service that findeth acceptance with the Lord is with all the heart i. e. with the ruling or prevailing part of it Rom. 7. v. 22 23. There is a Law in the minde i. e. powerfull obligations and engagements laid upon that towards Christ Rom. 6.17 The lowest duties require the heart to the right performance of them Eph. 6. v. 5 6. 3. The drawings of the heart must be Christ-ward A man may be furnished with eminent gifts and may have sutable assistances in the laying out of those gifts from the Spirit and yet may be without the leadings of the Spirit as Saul 1 Sam. 10.10 And Christ shall say depart from me to many that have prophesied and cast out Devils in his name Math. 7.22 23. A man may have preaching gifts and praying gifts yea wonder-working gifts and may lay out these to the admiration of others and all these are from the Spirit 1 Corin. 12. v. 8 9 10 11. and yet be without Son-ship and therefore without the leadings of the Spirit which witnes adoption Rom. 8.14 These are rather for the profit of others then for his that hath them Gifts exercised cannot suppresse corruptions in a mans owne heart and hence though they used their gifts yet they are called workers of iniquitie Math. 7.23 Gifts doe not carry out the heart towards Christ but graces doe And if in the improvement of preaching or praying gifts thy heart hath been carryed out Christ-ward though thou hast found more streightnings in expression then at other times yet thou hast injoyed the leadings of the Spirit Jerem. 30. v. 21. I will cause him to draw neer for who is this that engageth his heart to approach unto me Then a man is caused by the Lord to draw neer unto him in any services when there are reall engagements upon his heart towards God and such the Lord will owne as his v. 22. And ye shall be my people and I will be your God It a man hath had never so much enlargednesse in expressions in prayer yet if his heart hath not been under drawings towards Christ it is not witnessing Cant. 1.4 Isai 29.13 14. But if a duty hath been of advantage that way then thou hast had the leadings of the Spirit how meane soever the duty hath seemed to be Ephes 6.6 4. When it hath been enabled to owne the mediation of Christ and Gospel promises in its actings A mans heart may really goe out after some enjoyments and faine he would have these as riches freedomes from affliction c. he may pray earnestly for them and yet he may be without the leadings of the Spirit It is the worke of a faithfull Leader to carry a man in the right way and the Spirit is promised to speake from God to us for direction into the way we should choose Isa 30. v. 21. Thine ears shall heare a voyce behinde thee saying This is the way walke ye in it The Lord doth not account himselfe glorified by the best and most shineing services a soule can performe nor doth not accept of them if it dealeth not with him by the Mediatour Eph. 1.6 3. v. 12. 1 Pet. 2.5 To offer up spirituall sacrifices acceptable to God by Jesus Christ Many in words doe make use of Christ for acceptation with God but unles your hearts have been holden up and strongly drawne to make use of the name of Christ and the sufferings and intercession of Christ you have not the leadings of the Spirit And those that attaine unto this doe finde acceptance with God Joh. 14. v. 13 14. 15. v. 16.
16. v. 23. Coloss 3.17 And Gospell promises are the Caskets wherein the jewell Christ Jesus is layd up The Chariots whereby a soule may ride to that King of glory in triumph The Ships wherein it may imbarke it selfe and goe full saile to him for all the mercies it stands in need of 2 Pet. 1.4 2 Corin. 1.20 And when it heartily maketh use of Christ by these then it injoyeth the leadings of the Spirit of promise 5. When Spirituall things are those which the heart is most affected and taken up with and maketh out most after Rom. 8.5 They that are after the Spirit do minde the things of the Spirit i. e. minde them as if they had nothing else to minde or they minde these farre more then any other things They can see but little excellency in duties that others may highly esteeme of if they finde not the breathings of the Spirit in them Phil. 3. v. 3. We worship God in the Spirit They worshipped God in the flesh before in a carnall way but now in the Spirit Joh. 3. v. 6. What soever is of the Spirit is Spirit i. e. is Spirituall When the Spirituality of any wayes is the great attractive and drawing inducement to affecting of and walking in them When a soule doth so savour the things of the Spirit that there is a readines of heart to close with things because spirituall and never thinketh it selfe spirituall enough c. this argueth the leadings of the Spirit And hence beleevers are described by spirituality 1 Corin. 2.15 He that is spirituall i.e. a belee ever opposed to the naturall man v. 14. 6. When it is enabled to act for spirituall and Gospell ends in Gospell duties when it would not aime at selfe-advancement or its owne name and glory as they did Math. 6. v. 1.5 But when the great things it eyeth or would eye in all actings are the mortification of corruption and the attainement of Communion with God and Christ and increase of all grace growth in faith love selfe-denyal c. And when it seeketh for outward mercies in a subordination to these and in a way of subserviency to the interest and designes of Christ And when as the ultimate end of all it seeketh the glory of God 1 Cor. 10.31 Then it injoyeth the leadings of the Spirit and thereby hath its Adoption witnessed to it And thus I having discovered particularly How a soule may know that the Spirit hath witnessed Adoption 1. By it selfe 2. By Blood 3. By Water CHAP. XXI Ten Secondary Generall Evidences which accompany the witnessings of the Spirit in every one of those wayes of witnessing NOw I shall proceed to the Secondary Generall Evidences many of which if not all will accompany the witnessings of the Spirit in every one of those wayes of witnessing By temptation they may be sometimes interrupted yet not long whil'st a testimonie remaineth Evidence 1. When a soule injoyeth the witnessings of the Spirit it hath more then ordinary manifestations of that excellency which is in the things it is assured of If such a word as this cometh in a witnessing way the blood of Christ cleanseth thee from all thy sins The Spirit raiseth more then ordinary apprehensions of the blood of Christ It heard of its vertue and excellency before but now it can say not halfe was told me It highly prized it before but its estimation thereof is hereby heightned exceedingly Now nothing is comparable with the blood of Christ in its account So Psal 32.5 when he could say thou forgavest the iniquity of my sin then he could hold in no longer but cryeth out v. 1 2. Blessed is he whose transgression is forgiven Surely he accounted highly of forgivenesse before O but he had not such lively apprehensions of it untill it was witnessed to him v. 5. And now he writeth them blessed that have a partnership with him in this forgiving grace Evid 2. The witnessings of the Spirit fill the soule with unexpressible admiration of that Divine love which appeareth in and about its Adoption there were many passages between God and the soule which it passed over formerly and disregarded that now are brought to its fresh remembrance and that to heighten its admiration 1 Joh. 3.1 Behold what manner of love is this when they injoyed witnessings and could say we are the Sons of God when they had that hope of seeing God as he is and of being made like to him v. 2. Then their hearts were so full that they could not hold without broaching their apprehensions of this adopting love and admiration is forced to stand in the roome of expressions words are supplved with wondering Behold what manner of love Delusions may cause a man to wonder at his owne supposed freedomes from wrath and advancements to happines but Divine love is farre lesse admired then his owne advantage But where the witnessings of the Spirit are injoyed 1. A soule discerneth unexpressible love of good will in the first contrivance of its adoption it seeth that the wisdome of the creature would have been for ever non-plus'd if it had been left to that to finde out a way for its owne recovery and it admireth that God should so love the world as to send his Son his onely Son on this errand Joh. 3.16 and upon viewing that it cannot but say what manner of love is this 2. It findeth a love of compassion in his many strivings with it whil'st it was in a naturall condition this light of the Spirit helpeth it to looke a great way back and it seeth the walkings and tender-hearted workings of God towards it there how he at such and such a time allured perswaded and wooed it when it was in the midst of its rebellions against him and though it went on frowardly and in the stubbornenes of its heart yet he iterated his invitations againe and againe and O saith the soule that he should not give over and say that his Spirit should strive no more with me what manner of love is this 3. It vieweth his love of delight which is discovered in its Adoption and wondreth at that also Beleevers see infinite condescension there in regard of their owne unworthinesse and so cannot but cry out with the Apostle 1 Joh. 3.1 What manner of love is this that we who were enemies and fought against the Lord of glory We who were full of deformity and in our blood cast out to the loathing of our persons that we should be called the Sons of God O height depth length and bredth of this love If we had been made but as hired servants it had been an unspeakable priviledge but to be owned as Sons this is farre beyond it What manner of love is this Evid 3. Witnessings of the Spirit procure sorrow and selfe-correction for unkindnesses offered to the Lord the soule seeth how love wrought in the bosom of God towards it in such dealings as it put mis-interpretations upon before and had
hard thoughts of God for and then the heart worketh on this manner O I have said the Lord hath forsaken me my God hath forgotten me but now I see his thoughts were precious towards me even then I had wretchedly forgotten him but now I see that though a mother may forget her sucking childe yet he cannot forget me It cannot but expatiate in rebuking its owne heart for untoward workings against this God whose love it now feeleth it taketh Gods part against it selfe more then ever Job 42. v. 5 6. Now mine eye seeth thee wherfore I abhorre my selfe The clearest sights of God cause the greatest selfe-abhorrency Ezek. 16. v. 61. Then shalt thou remember thy wayes and be ashamed When v. 60. When I shall establish unto thee an everlasting Covenant and v. 63. When I am pacified towards thee That testimonie which blocketh up the way to selfe-detestation is very suspicious though it transporteth with joy and comfort for the Lord hath promised that a sight of pacification should be attended with Evangelicall humiliation A delusion hath a naturall tendency to the puffing up of the soule and though hypocrites may have a shaddow of humilitie at other times yet there is the least appearance of it under high attainements and a supposall of glorious revelations But Divine testimonies are of Correctine use unto a soule A Peter after a love-looke from Christ O how he figheth sobbeth melteth mourneth at the remembrance of a foregoing denyall of him A Thomas that hath risen high even unto redoubled actings of unbeliefe when he hath thus seen and felt too O he cannot but check himselfe and say My Lord and my God Joh. 20.28 Under such heart-ravishing revelations this pierceth woundeth and as it were stabbeth the soule that the Lord hath had such unsutable returnes from it after so large expressions of his love Evid 4. The witnessings of the Spirit lay powerfull engagements upon the heart towards selfe-purification though sanctification sometimes lieth so darke that a soule may not be able to make use of that as a witnes for the present yet ever in witnessing the Spirit layeth obligations upon the soule to seeke after it to its utmost for the future 1 Joh. 3.3 Not onely some men but every man that hath this hope i. e. of seing God as he is v. 2. purifieth himselfe And a little purity or holines will not satisfie A knowledge of Adoption as v. 1 2. putteth it upon pressing after the perfection of it to be pure as he i. e. as God is pure Whereas Delusions tend some way or other to unholines Satan driveth at some corrupt defignes therein Evid 5. The witnessings of the Spirit procure an expulsion of Satan out of the soule Christ evinceth his being no impostour and that he acted by the Spirit of God because he did cast out Satan Math. 12. v. 25 26.28 So if a testimonie of Adoption conduceth to the ejection of Satan out of the soule in his temptations suggestions c. this argueth it to be no delusion for if Satan should cast out Satan his kingdome were divided and could not stand v. 26. The binding of the strong man armed must be by the Spirit for none else is stronger then he When the word abideth in a soule then it overcometh the wicked one 1 Joh. 2.14 Every manifestation of Christ is for this end to destroy the workes of the Devil 1 Joh. 3.8 Delusions dimme and dazle the eyes of the soule that it cannot see into the craftie contrivances of that subtile adversary But the Spirit taketh off those vailes that were upon the heart and giveth notable discoveries of Satans close plottings crosse actings secret undermineings soule-ensnaring stratagems that it seeth into his wayes and methods more then ever 2 Corin. 3. v. 16 17 18. 12. v. 7. Yea it filleth the soule with detestation of and indignation against him in his enterprises and that because they tend to interrupt some designes of Christ and to contradict his ends Math. 3.17 with 4. v. 10. And also many temptations are overcome hereby Satan will be incensed when he seeth himselfe cast out and so floods of new temptations are to be expected Rev. 12. v. 13.15 But by the witnessings of the Spirit usually a soule obtaineth a release from those old ones that it hath grapled with and groaned yea even sunk under many a day And it speaketh the Spirit to be the author of a testimonie when it worketh this way for Satan is not cast out but entreth into the soule when delusions prevaile and Satan is expelled out of the soule when that is out of love with him and when his wayes are rendred odious and abominable to it Evid 6. Satan useth his utmost endeavours to draw and beate off the soule from and cause it to doubt of the Spirits testimonie but he seeketh to prevent a questioning of his owne I doe not make doubting an Evidence of Assurance but if thou can'st be sure that Satan tempteth thee to doubting and seeketh to divide between thee and a promise applyed that argueth thy closure with the promise not to be by his meanes And if thou be'st sure that he perswadeth thee to owne a testimonie still which thou bast received then it is very suspicious For Satan is no such friend or favourite unto the Spirit or its testimonie as to seeke the hindring its questioning thereof Neither is he such an enemie to himselfe as to beate off from hearkening unto his owne delusions when the soule is enclined to imbrace them Evid 7. The witnessings of the Spirit afford corroborations against the sharpest afflictions and sufferings a timerous fearfull Spirit that formerly thought it should never be able to hold up against smaller tryals yet after such a testimonie it is undaunted at the sight of greater The shineings of Gods face make it willing to doe or suffer any thing for God now it can venture to the utmost for him When they could claime interest in God Dan. 3.17 Our God This made them declare their resolutions for God v. 18. This will beare out against a fierie furnace Rom. 8.37 In all these things we are more then Conquerours We i. e. we that can say That nothing shall separate us from the love of God which is in Christ Jesus our Lord. as v. 39. We are in all these things in tribulations persecutions famine nakednes peril sword c. v. 36. Not onely after these but in them and in all these hard passages of providence by which many are provoked to doubt of Divine love yet in all these we are Conquerours i. e. whil'st we are under them they are overcome to us we are not subdued or kept under in our faith or patience by these but are kept above our tribulations and Conquerours i. e. of Satan who fighteth against us in these he backeth persecution with temptation but we overcome all and are Conquerours i. e. of Corruption that is ready to take advantage
against us under tryals and tribulations but we have gotten ground of our corruptions our pride discontent not onely after distresses but in them and so we are more then Conquerours i. e. we have come off not onely without losse but with much gaine Conquerours win the field but they loose much in winning of it many valiant men fall in the battell O but Christians gaine in their graces and gaine in their strength and gaine in their comforts as their sufferings abound so their consolations abound also and so they are more then Conquerours Object But may not a delusion so engage a man to it selfe as he may suffer much before he will disown it may not a man look death in the face with a carnall confidence Answ Suppose it yet it is not the engagednes of the heart to Christ by sights of his love or the endearance of his will name and glory to it or the tasting sweetnes in Communion with Christ c. that beare up against sufferings but a soule under the witnessings of the Spirit is raised above his troubles and afflictions upon such accounts Rom. 8.35.39 Phil. 3.8 For whom I have suffered the losse of all things Carnal confidences are not at first built and bottomed upon Christ and are at present sed and supported by securitie disregard stupidity stout-heartednes will desire to be accounted immoveable and unwillingnes to owne the shame of former hypocrifie and such carnall props beare it up and engage to adhere unto it under sufferings which are enough to evidence it to be a delusion Evid 8. The witnessings of the Spirit beget a perswasion in the soule of the Lords affording it sutable provision for it at all times and in all conditions before it went drooping under feares that it should want protecting grace under dangers and supporting grace under sufferings and persevering grace under tryals it feared that it should not hold out to the end and was mistrusting God in every condition but when the Spirit hath witnessed adoption then it is delivered from all these feares it can say with him Psal 23.1 I shall not want when it can say the Lord is my Shepheard This engageth strongly against mistrust fulnesse which formerly it gave much way to and striketh a deeper sence into the soule of its unbeleife then it had that it cannot but recall it self it said before I shall want when it could not say I do want It s mistrust run before its necessity But now it unsayeth it and chicketh it selfe for it yea it runneth as far forward in its saith as before it did in its unbeleife It doth not onely say I do not want in the present time but I shall not want for the future Though I should be afflicted tempted persecuted c. yet I shall not want Paul could argue himselfe into a confidence of sufficient provision when he saw that nothing should seperate from Christ Rom. 8.32 He that spared not his Son how shall he not with him give us all things i.e. all things needfull in all conditions not all things in the world but enough of all things grace enough and peace enough strength enough wealth enough c. this is his collection from that premise and how shall he not c it is an interogation that imports that seing he spared not Christ the greater it is out of question he will not be sparing in other blessings which are farre lesser Evid 9. The witnessings of the Spirit make the soule exceedingly vigilant against whatever might occasion an interruption in its communion with Christ the most glorious revelations are followed oftentimes with the most horrid and violent temptations as 2 Cor. 12.8 9. Matth. 3. v. 16 17. The Spirit descended and a full testimony is given v. 17. This is my beloved Son in whom I am well pleased And the next newes is Mat. 4.1 Then was Jesus led up of the Spirit to be tempted Question not a testimony barely because you finde varietie of new temptations after it unless it disposeth you to yeeld and consent to them and occasion their prevailing over you These you are to look for and expect after such a time But if the Spirit be the witnes it will make you watchful against these Gant 8.4 I charge ye stirre not up nor awake my love untill he please She was very fearfull of whatsoever might displease him And when was it v. 3. when shes injoyed left-hand supportments and right-hand imbracings from Christ Soules are double watchfull against whatsoever might interrupt their Communion with Christ after a full fruition of it Evid 10. The witnessings of the Spirit draw out earnest expectations of full communion with Christ the soul is so ravished with what it doth injoy that it is even swallowed up with desires after full injoyments of it One that formerly was under bondage through the feare of death now knoweth not almost how to be content to live any longer but is forced into that holy complaint 2 Cor. 5.7 I live by faith and not by sight A life of faith is a glorious life and yet at such a day it cannot but bemoane it selfe for its want of sight it groaneth earnestly desiring to be cloathed upon and this is the matter of its lamentation that it is absent from the Lord v. 2.6 Christ is present with the Saints by faith in this life but their Communion here admits of many interruptions There are recesses as well as accesses They are subject to withdrawings and seeming distances and nothing but immediate Communion will afford them a fulnesse of contentment and therefore with a holy impatiency they desire to be dissolved that they may be with Christ which is best of all And thus I have finished these Secondary Evidences which may be usefull 1. For Direction to such as injoy the testimony of the Spirit here they may see what improvement they are to make thereof 2. For confirmation unto those that have injoyed a testimonie which hath been followed up these ways let them beware of questioning it And the want of these or many of them as the issue of such a perswasion especially if the confidence remaineth still it a dangerous symptome of a Satanicall delusion CHAP. XXII Foure Objections answered BEfore I leave this question I shall answer foure Objections Obj. 1. May a soule say I have had some feeble hopes that I have enjoyed the witnessings of the Spirit in some of those wayes aforementioned but seeing Satan counterfeiteth the choice workes of the Spirit and the Prophet saith The heart of man is deceitfull above all things who can know it Jer. 17.9 How should I know that I have passed a right judgement on my owne condition and am not mistaken Answ The Spirit by the word doth give an infallible assurance unto soules that its testimony is true It is ascertained unto souls 1. By the Spirit 1 Cor. 2.10.12 Rom. 8.16 1 Joh. 5.9 10. 2. By the Word that is the
touch-stone or rule for tryall see Isa 8.20 To the Law and to the testimony if they speak not according to this word it is because there is no light in them 1 Cor. 14.37 If any man thinketh himselfe a Prophet or spirituall let him acknowledg that the things I write unto you are the Commandments of the Lord. Act. 17.11 Though the Spirit doth give evidence to it selfe especially in the more immediate way of witnessing and acteth so irresistibly as the soule whil'st that work continueth cannot be otherwise perswaded yet all the improvements of this immediate testimonie are to be tryed by the written Word of God i. e. both that faith which receiveth it and those effects that follow it or those operations it hath in and upon the soule and the ends it aimeth at If these be not according to the Gospel account it a delusion though the perswasion be very strong Isa 8.20 Gal. 1. v. 7 8. 6. v. 16. It is dangerous with Zacharias from an unbeleeving suspition upon non Scripturall grounds to doubt yet it is a duty with Mary for information to enquire How shall I know Luk. 1.18 19 20.34 35 38. Though your confidences continue yet you are to weigh them afterward in the ballance of the Sanctuary But that I may clearly resolve the doubt I shall proceed by these steps 1. A power of judgement and discerning or a certaine knowledge whither any and what workes have passed upon the heart is attaineable and ordinarily granted unto soules This may appear 1. From the Lords requiring selfe-examination 2 Cor. 13.5 Examine your selves whither you be in the faith prove your selves Now what is that but to looke into the heart and take a surveigh of that purposely to gaine a knowledg what the state is This duty cannot be performed with fruit or advantage if there were not a possibility to be ascertained by enquiring what the soule hath mett withall and so the end of it would be lost so 1 Cor. 11.31 The knowledge of the heart is necessarily required to make water or blood effectually witnessing for without that there is no ground for an act of judgement to passe upon 2. From clear Scriptures 1 Cor. 2. v. 12.15 The Spirituall man judgeth all things Ezek 16. v. 61. 1 Cor. 14.25 And thus are the secrets of his heart made manifest 3. From Experience Christians that at some times through temptation are ready to deny such dispensations of God towards them yet at other times can make large narrations of many passages they have met withall They can declare how and in what manner the Word hath wrought within them and yet such soules under miserable questionings of their interest in Christ still It is out of doubt with them and they are beyond questioning whither they have been under such workings or no but here they sticke they know not wither these be witnessings or not Beware therefore of harbouring any imagination that either the deceitfulnesse of thy own heart or the counterfeit workings of Satan should render it impossible for thee to attaine a knowledge of thy owne heart or of what workes have passed upon that This conceit raised by Satan keepeth many a soule on this side Assurance a great while 2. The works that have passed upon thy heart being discerned thou mayest examine and measure them by the written word whither they be speciall or common if thou be'st ready to doubt and question whither these be sufficient to testifie adoption or not by renewed recourses to the Word thou mayest finde what they are whether they be such as that calleth graces or not c. It is said of the Chymicks that they will so counterfeit gold that no touch-stone can discover it Satan hath a great deale of Chymistry he hath many things like graces as faith hope humility c. which are not those graces and therefore it behoveth the most confident soules often to try their grounds and here is a touchstone the written word that will never faile this will discover his most glistring counterfeit coyne 3. A knowledge or reall discerning that those speciall workes have passed upon the heart is enough to render infallibly assured of the Spirits witnessing or may give a certainty that a right judgement is passed upon the condition You may undoubtedly know that it is the Spirit which witnesseth if you can clearly see know or finde that those workes are wrought in your hearts which are warranted in the written word to be witnessing for the Spirit onely can create them there and hence they are called fruits of the spirit Gal. 5.22 This is a great perplexing thing to many a Saint could it but see that the Spirit were the author of a work that it hath been under then it could conclude of its Adoption from it whereas there are common workes of the Spirit which a Saul a Judas a reprobate may have and therefore barely the proceeding from the Spirit is not enough But it is necessary to know that the work thou hast experience of is a testimony as well as that the Spirit is the agent There are many workes of the Spirit which cannot be denominated testimonies of Adoption Now for the Spirit to bear witnesse plainly importeth these two things 1. The giving of a testimony 2. That the Spirit is the giver of it If thou best wrought into a perswasion of Adoption by the application of a word there is a testimony and if thou can'st finde that the Spirit hath raised this that is sufficient And if blood be so applyed as it is warranted to be a witnes and so for Water then the knowledge that they come from the Spirit with that is evidencing When works are of such a nature as they doe witness adoption it was my scope and drift to discover in the foregoing Questions In those I have endeavoured to difference the speciall workes of the Spirit from those counterfeit works whereby Satan and mens own treachourous hearts do prevaile to the deceiving of them As the Spirit doth evidence its owne presence in the immediate way of witnessing so the speciall nature and Qualitie of the workes themselves may ascertaine thee that they come from the Spirit in the testimony of Water and Blood If thou can'st descry those operations within thy selfe they may assure thee that the Spirit is their Author and that thy heart hath not deceived thee in thy Conclusions about thy Adoption and hence 1 Joh. 5.10 He that beleiveth hath the witnesse within himselfe Some might enquire How shall we know that the Spirit and none else is the Witnes to us the Apostle answereth He that beleiveth beleeving doth evidence the inhabitation of the Spirit If the grounds of thy judgement be certaine then the act of thy judgement must needs be infallible that is true or false according to the truth or falsenesse of the grounds The act cannot be tryed without another act of judgement so there would be no end and
then certainty were unattainable if the act were to be tryed for so long as there is any tryall there is an act of judgment passed If thou findest 1. That some works have passed upon thy heart 2. That they are such as are warranted to be witnessing the act of judgment is unquestionable From thy discerning them thou mayest conclude that thou hast the irradiations of the spirit for none but the Spirit can discover these 1 Cor. 2. v. 10 11 12. From the works discerned thou mayest conclude the presence of the spirit and thy own Adoption 4. If thou be'st in the darke or wantest clearness about the works themselves which formerly thy soule hath been under thou art ever to beware at such a time of drawing up Conclusions about thy condition many have been ready to deny the grace of Christ and have run their soules upon horrible temptations and into deep desertions and have given Satan great advantages to rush them into unbeleife by concluding upon the sight of halfe-works or without a clearness in the nature quality circumstances and ends of what they have met withall When the eyes of thy soule are dim as in a day of desertion thou art not a competent judge but oughtest to attend unto other duties that concerne thee in thy present condition and to waite for the shineings of the Spirit upon the works thou hast had experience of and if such a candle be lighted up in thy soule as enableth thee to see and by the word to discerne them to be speciall workes then thou mayest say as Rom. 9.1 My conscience beareth me witness by the Holy-ghost and then it is dangerous disclaiming or disowning the Spirit in its operations 5. It is the worke of the Spirit to discover both the sincerity and the deceitfulnesse of the heart there are seeds of hypocrifie as well as of other sins even in the best of Saints They finde matter for heart-breaking complaints of the treacherousnesse of their own hearts Grace doth not tot ally destroy the being of any one sin Peters heart deceived him when he was upon high resolves for Christ and yet a beleever But never doth a soule see more of the deceitfulnesse of its heart then upon a discovery of divine love Job 42.5 6. Isa 6.5 Ezek. 16.63 And thus he that would not be deceived shall not be left to the deceitfulnesse of his own heart Object 2. But I have found that my heart hath deceived me and I was mistaken in my passing a judgement about other matters and I had as many symptomes of my being led by the Spirit of God into those Conclusions as I have of its leading me into this and therefore I fear I am deceived in all Answ 1. Thou mightest be deceived about some Circumstance and the particular end of some dispensation and yet thy judgment might be right in the maine 2. Particular mistakes are not to be made generall rules Peter had a clear testimony of his Adoption and that from the mouth of Christ himself Mat. 16. v. 17. Blessed art thou Simon and yet this did not preserve him from a delusion of Satan that came afterward v. 22 23. The same mouth that blessed him quickly called him Satan Christs testimony was enough to give him full assurance of Divine love but yet it did not secure him against a false Confidence in a particular Case nor a dolefull fall Matth. 26. v. 35.70.72 It thy heart hath deceived thee in some particular things yet do not Conclude that thou art deluded in all 3. Yet let thy mistakes provoke thee to the greater watchfulnes against the delusions of Satan and thy own Spirit And take these as Symptomes of delusions and beware of yeelding to them 1. Whatsoever hath a naturall tendency to promote sin or unrighteousnesse is a delusion unholines cannot be from the holy Spirit and hence there is a diametrical opposition between the fruits of the Spirit and the workes of the flesh Gal. 5. v. 19 20.22 that which emboldneth or giveth any encouragement or is refreshing to corruption beware of it 2. That which ariseth from or leadeth into security is a delusion Rev. 3.17.22 They are rich and encreased in goods c. and now they conclude they want nothing but the Spirit of God told them that they wanted all things Davids security led him into a false Confidence Psal 30.6 From his present prosperity he Concluded that he should not be moved 3. That which springeth from a supposed selfe-sufficiency or in its owne nature leadeth into selfe-advancement is a Delusion Psal 30.6 David was confident he should not be moved and this was built and bottomed upon his outward accommodations and furnishments for self-defence and therefore he checketh correcteth and recalleth himself v. 7. By thy favour my mountaine standeth strong So if thou hast overcome this or that temptation and now Concludest that thou art able to encounter with any it is but the voyce of thy own Spirit and it may be a small one will surprize thee quickly And so if it tendeth to make thee aspiring Gen. 3.5 4. That which beginneth not with and endeth not in Christ is a delusion Peter engageth for Christ but not in the strength of Christ and so he fell though not totally yet shamefully from Christ The Laodiceans are neglective of Christ and take satisfaction in things below Christ and this produced false Confidences and Conclusions Rev. 3.17 18.20 Object 3. But may there not be some sin that I am ignorant of harboured in my soule that may render me deceived in passing judgement on my owne Condition May not my heart be engaged to some secret sin that I know not of and so I not be marryed unto Christ Answ Is thy heart carried out to seeke for cleansing through the blood of Christ from secret sins which thou knowest not of If so thou art not deluded but even these motions of thy heart are witnessing The best of Saints are subject to many secret sinnes Psal 19.12 Who can understand his errours cleanse thou me from secret faults The interrogation hath the force of a negation i.e. none can understand his errours i.e. all his sins and therefore he himselfe beggeth cleansing from those he knew not of Qui form aliter distincti poenitentiam agit de peccatis omnibus cognitis virtualem confusam resipiscentiam habet de ijs etiam peccatis quae non novit Dr. Ames c. c. l. 2. cap. 8. So that if thou hast such a knowledge of Gosell Mysteries as thy whole heart be drawn out after God in the way of the Mediatour Christ Jesus and be bent and set against all sinnes known upon Gospel accounts and lookest after purification from what thou art ignorant of and wouldest seek the mortification and abandoning of them if thou knewest them can'st cordially say as Psal 139. v. 23 24. Search me O God and know my heart and see if there be any wicked way in me and
lead me in the way everlasting then the defectiveness of thy knowledge is such as is common to thee with the choycest Saints and be assured that no secret sin hath dominion over thee but thou art an haire of the everlasting kingdome for Joh. 17.3 This is life eternall to know the only true God and Jesus Christ whom he hath sent Object 4. I have found a great impression made upon my Spirit by a word or promise but upon a serious search I cannot Conclude whither it be from Satan or a testimony of the divine Spirit What am I to do in such a Case Answ 1. Observe what duty thy present condition calleth for and walk up to that that impression may be but a forerunner of the mercy which is a coming Hab. 2. v. 3. The vision is for an appointed time thou must waite for it and at last it will come and will not tarry Thou mayest be as succesfull in pressing forward towards what is before as in pondering upon what is past or present Christ did often speake in parables and the interpretation came afterward Christ warmed the hearts of his Disciples in his talking with them and expounding the Scriptures to them but yet they knew not that it was his voyce untill they came up to some other duties Luk. 24. v. 29 30 31 32. 2. Conclude not either way upon slighty grounds if it were the voyce of the Spirit and thou callest it the voyce of Satan thou offerest a great unkindnes to the Spirit if it were from Satan and thou callest it the voyce of the Spirit thou deceivest thy owne soule Better to leave it dubious then to Conclude either way unsafely Yet having sufficient grounds neglect not the Conclusion 3. Be carefull to make some improvement of it for Christ and against Satan Say thus with thy selfe this dispensation hath a great stampe upon it whither it be by the finger of the Spirit or not I cannot tell I will see if it may not be of advantage towards the exercise of some Gospell graces as faith patience humility If thou can'st not tell but Christ may have said to thee I am thine be sure thou makest use of this towards selfe-resignation let thy heart answer this voyce and eccho back againe Lord I am thine Zech. 13.9 And here Satan will loose ground though it should be he that spake to thee If Christians did sooner breake off those distracting perplexing thoughts about that Question Whither those workes they have felt proceeded from Satan or the Spirit of Christ when it lieth darke and did seeke to finde out his name that spake unto them by pursuing gracious resolutions not to let him goe untill they had obtained a blessing O how might they be freed from a great many of those tossings feares faintings unsettlements which they labour under If they did improve such dispensations to the contradicting the ends of Satan Gen. 32. v. 26 27.30 they might at last see God as it were face to face and so the issues would be glorious CHAP. XXIII Of the meanes to the attaining strengthening and preserving the witnessings of the Spirit Qu 5. BY what meanes may the Witnessings of the Spirit be attained strengthened and preserved in a soule Answ 1. Waite for the Spirit the Lord is free and ready to afford it unto those he hath owned as his Children Luk. 11. v. 13. How much more shall your heavenly Father give the holy Spirit to them that aske him Here is the great reason that so many Christians are so much without Assurance because they looke so little to the Spirit for it Neither promises nor graces without the irradiations of the Spirit can be effectually witnessing 1 Cor. 2. v. 10.12 A true Dyall hath an aptitude to give the houre of the day but unles the Sun shineth you can know nothing by it so it may be day-light with your soules and you may have precious graces that have an aptitude to witnes Adoption but they cannot doe it without the shineings of the Spirit upon its owne workes in your soules It is reported that the Sabine Stone is of a darke duskish colour till it be sprinkled with oil Plin. part 2. p. 588. and then it will burne of a light fire so graces and experiences are of a duskish colour till the oil of the Spirit be powred on them and then they will burne forth with brightnes so as to witnes unto soules their Adoption And therefore this Direction must run through all those that follow 2. Maintaine a firme perswasion that it is your duty to seeke after the witnessings of the Spirit Some account it their duty to live in a doubting and questioning Condition and are apt to thinke they should sin if they should seeke for Assurance others breath out sad complaints for their being without it and yet looke not upon the seeking after it under the notion of duty Whereas they ought to be very studious about that as well as other duties 2 Pet. 1.10 Give diligence to make your calling and election sure It is not barely a permission but an injunction and so it will be an act of disobedience and your great sin to neglect the pressing after Assurance 3. Beware of those things that tend to keep off from Assurance 1. Beware of supposing it impossible to attaine it many labour under discouragement from hence and thereupon seeke but little after it That it is attaineable see Isai 45. v. 24. 63. v. 16. 2 Cor. 5. v. 1.6 2. Beware of limiting the Lord to your time some would faine injoy it but they tie up the Lord to this duty and that time and will not wait his ley sure for it 3. Beware of grieving the Spirit Ephes 4.30 If you have any motions from the Spirit O cherish improve follow up these for if the Spirit suspendeth its operations you will be at a losse indeed for Assurance 4. Beware of yeelding to carnall and unbeleeving reasonings many dispute themselves into unbeliefe but he Psal 42.5 reasoneth his own heart out of it Why art thou cast downe O my soule 5. Beware of nourishing any sin Heb. 10. v. 22. Let us draw neer with a true heart in full Assurance of faith but how shall we doe that having our hearts sprinkled from an evill Conscience What is an evill Conscience but one justly accusing for or charging with sin and there is no way to be delivered from that evil Conscience but by a heartie application of the blood of Christ for remission and putification that is the blood of sprinkling 1 Pet. 1.2 Many set poreing upon and complaining of some corruptions and that because of these they are without Assurance but if you would have full Assurance then seeke to be sprinkled from them by the blood of Christ 6. Beware of spirituall sloath and carnal securitie Heb. 6.11 Shew the same diligence to the full Assurance of hope 2 Pet. 1.10 Negligence is a great enemy to
their soules which others are unacquainted with These are called Experiences It seemeth to be one work of this Generation to declare Gods works Many opportunities and advantages are afforded for the drawing out Experiences which for many years have been denyed When I first set about this worke I aimed to have the greatest part of this Treatise made up of Experiences and only to usher them in with a short preparatory of my owne but contrary to my intendments and something to my affliction my owne discourse hath so swelled in my hands that it doth crowd these Experiences into a little corner And Reader take notice that they are the Experiences of other Christian friends not mine owne that are here offered to thy view Their sincerity and uprightnes whose they are is declared to those that are round about them by their holy humble and Gospel conversation so that I durst not but think that thou hast here what God hath sealed and delivered to them If any should stumble at the publishing Experiences and judge it unmeet especially because carnall men may make an ill use of them I shall desire such to consider a few Scriptures Psal 66.16 Come and hear all ye that fear the Lord and I will declare what he hath done for my soule Psal 51. He beggeth for cleansing or purging and the restoring the joy of his Salvation and promiseth v. 13. Then will I teach transgressours thy wayes i. e. not onely as revealed in the word but thy ways by thy word in my heart in purging me c. and what shall be the issue of it And Sinners shall be converted to thee So that the declaring of Experiences is one means which we may expect the Lord will make succes full unto the conversion of sinners And indeed the Book of the Psalmes is presented to the eyes of men both good and bad and doth consist for the most part of Experiences And Paul declareth the manner of his Conversion to those that persecuted him Acts 22. from 1. to 24. And 1 Pet. 3.15 he ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and feare To all which I may adde the many uses and advantages that Experiences serve to They are usefull 1 For conviction unto unrenewed men who never found it so with their soules 2 For direction and encouragement to such as are in like conditions it may tend much to support when they be even a sinking to see others on the other side of the bank especially when they take notice how and by what means they were succoured in such temptations and sustained in such conditions and when they have the same board sent to fetch them over that others have swum and were sufely set ashore by 3 For provocation when they see what progresse others have made in the wayes of God and what communion with Christ they have injoyed herein it giveth occasion unto their reflecting upon themselves and may create shame for former negligence and become a spur unto future diligence 4 For confirmation and consolation to such as at a great distance may be able to say that as face answereth to face in a glasse so doe their Experiences to these Read without prejudice and it may be it will not be without profit Try all things by the word and hold fast that which is good If thy attainments be higher yet despise not others of a lower forme in the School of Christ If these be beyond thee judge thy selfe rather then those thou fallest short of Be as ready to impute thy non-acquaintance with such works unto thy defect as unto their mistake If thou gain st in thy Graces by reading give the glory of all to God who for the sake of Christ hath given thee grace and called thee by the Gospel to the obtaining of the glory of the Lord Jesus Christ 2 Thes 2.14 So committing thee to the same Lord I remaine Thine to serve thee in the Work of Christ SAMUEL PETTO CHOICE EXPERIENCES Experiences of A. M. I Have had my soule ftayed upon Christ by a direct act of faith formerly and have been in some measore established by a reflex act But looking to Sanctification within though I had true faith yet I was often in a streight and sometimes had misgivings not about my eternall Condition but whither I did goe distinctly to Christ or not yet desired the Lord to take me off every false bottome and to fixe me upon himselfe onely I had longing desires after further injoyments of Christ and was much in the use of meanes for that end and once going over-night to heare Mr. S. preach I was taken up with many troubled thoughts and in the night I could not take any rest yet my Spirit was much refreshed before the morning It was hinted in thus thou desirest a heart enlarged c. and thou do'st well but there may be selfe in all this that thy peace may be furthered and thy comfort augmented and upon considering my heart was darke and I was necessitated to cry out that all my righteousnesse was as an uncleane cloath and presently I was carryed out as Paul in a way of exultation I thanke God through Jesus Christ my Lord Rom. 7.25 I did see my soule was layd upon that better Covenant upon Christ I was marvellously refreshed in hearing Mr S. I was afraid that any friend should speake to me after the Ordinance least they should interrupt me in that which my soule mert withall in it He spake from 1 Cor. 3.1 I could not spenke unto you as unto spirituall but as unto carnall even as unto babes in Christ He discovered that many Christians were of very little stature or growth after a long continuance under fatting Ordinances Some time after this the Lord afforded me a marvellous revelation of himselfe on this manner In the night waking I being very well my understanding clearer then even Scriptures were cast in very thick and without any thing of my recollecting them or study for them and cleare interpretations come in with them And it was by enlightening not by voyce I was commanded to attend unto what I should see and heare or have given in and therewith I had power also to attend lie still without any paine or disturbance of my body whereas I was wont to be restlâ—â—s and full of paine and disquiet I am not able to call to minde the many Scriptures that were cast in but they were 1. Concerning the still voyce of God and what this still voyce was the Lords royce was not in the whirle winde or the earthquake As Job 33. v. 15 16. when deep sleep talleth upon men i. e. not so much in a dreame or sleep as in the season for ress then he openeth the eats of men and sealeth their instruction And so it was with me in the season for rest the Lord did cause me to understand and
my heart was melted into the stillâ—nes of this voice and of those things which I did see I was formed into them I found a nullifying of selfe and my heart was much desiring he might be glorified how he would and my heart crucified in a way of subjection and quiet submission that I did see a solid contentment enough yea my heart was withall commanded to be quiet I saw that Gods glory was his owne and he could give it out how he would and the soule is to rest in the still voice and the lesse it resteth in it selfe the more it giveth glory to God The Lord assured me that he had rebuked Satan and the earth should be a quiet habitation and also my heart I saw what power God had to dissipate sin and cast it out of my soule and I found the nullifying of all earthly affections I was affected with nothing on earth I did behold the glory of God I did manifestly see abundance of glory in this ministration Yet not so much to raise my affections But rather committed to my understanding as I apprehended it then to my affection I did understand that it was God 2. Concerning the patience of God and how it doth differ from that in the creature I saw how pure it was and without all mixture in him and that he was free from all such passions and hurryes as the creature is subject to and so I discerned his transcendency above all Creatures Also I was made capable at that time of those Scriptures that formerly I could not understand my objections were removed by comparing Scripture with Scripture that were cast in those that heretofore seemed to disagree were reconciled and made one and all the Scriptures were confirmed to me to be one truth Many Scriptures that were darke and mysticall were made cleare to me which before I knew nothing of and the interpretations very spirituall My memory will not admit to discover what I met withall this way As When a mans wayes are pleasing to the Lord his enemies shall be at peace with him Another seemed to be quite contrary viz. When they kill you they shall think they doe God good service These were reconciled thus When they persecute yet in their Consciences they shall Justifie Their being at peace was in regard of their Consciences not that they should be at peace as men contrary but though through the vilenes of Nature they have malice against you yet in their Consciences they shall justifie and acquite you and fall downe and say God is in you of a truth So 1 Cor. 2.15 He that is spirituall judgeth all things yet he himselfe is judged of no man i. e. The Lord giveth him a judgement of all things in himselfe and he can judge what is of the Spirit and what is not and another cannot judge him about his having a Spirit of judgement given him And it was brought in that it was the same Spirit I now felt that Spirit that did write the Scriptures And it was brought to minde thus these are the things that thy heart did glow and pant after though understandingly thou did sh ot expresse it I was heretofore in a sad condition my life was a life of begging when should I praise the Lord I begged for understanding in the mysterie of the Covenant and sometimes this was brought in that this spirituall understanding which the Lord did give me into the Scriptures this was that I prayed for it was an answer of these things And by the temptation that did follow this is that thou did'st pray for c. I did remember it was given in so Many other Scriptures were brought in which I cannot recall After in the day I had something of what I thus injoyed in the night and I would then have recollected and have considered what it was but I could not my heart fainted and presently I fell into a cold sweat I could not review or recollect for a Quarter of a yeare It pleased the Lord to bring to minde severall discoveries to the Apostles in what manner the Lord did reveale himselfe to them Job 33.15 16. Isai 32.3 4. and concerning Job And the eyes of them that see shall not be dimme And the tongue of him that stammereth shall be ready to speake plainly Such Scriptures were brought to mind with the meaning of them and accordingly that I should speake plainly and that I should clearly understand the Spirits working from every other thing that it was from God And for the Certainty of it I did see and could not doubt of it that the very administration was given to me which was given to the Apostles and Saints of old Yet it was rather committed still to my understanding then to my affection Another night againe waking I had other Scriptures in the new Testament opened to me in the same manner as before Joh. 17. v. 11.21.23 I understood that to be one with Christ was to have our will melted into the will of Christ and it was that I now felt and I did see the thing to be of infinite glory to have our hearts melted into the glory of God Another was Math 26. v. 29. I will not drinke henceforth of the fruit of the Vine untill that day when I drinke it new with you in my Fathers kingdome The wine is that Comfort and wonderfull refreshment which is injoyed and that which I had was a symptome and tast of that wine that I should ever drink in the kingdome of heaven and it was wonderfull for the present This was in the night in the day againe I went on in feare astonishment I thought in the morning what it should be and the end of it I considered whither it were the powring out of the Spirit which the Scripture speaketh of and I could not tell what it should be I could never pray for it distinctly and so I had it not in that way it was above what my heart could conceive of before I hid it and so I could not pray for it This againe put me into melancholy and my heart fainted yet I was not able to recollect for the probation or tryall of what I mett withall whence it came c. Onely the Lord did discover to me some of his ends in these things Now I had feares that I should never be fitt for my Calling againe and there was no agreeablenes or sutablenes between me and any Creature But though my Spirit was full of trouble yet I had a staying thought that the Lord would fit me for my calling or let me die That word was cast in Math. 9.17 Men doe not put new wine into old bottles else the bottles breake I see it was because of the oldnes of my vessell that I was under such fears but the Lord assured me that he would beare me up to the thing that he should declare unto me and make me able to beare his enlightenings and he did
bid me be of good cheere Another night I had many hard places of Scripture very spiritually declared unto me In the day againe I was troubled and had a kinde of weaknes and dread on my Spirit But one time I did willingly take a little contentment in the creature and there came a terrour that I went about to resist the Spirit and astonishment came and I resolved that I would take heed of yeelding to any such thing any more and that I would attend unto what should be given in In the Concluding of all The witnessing of Adoption by the Spirit it was brought in to me thus What thou hast seen and beheld it was the Lord and God justifying of thee thou hast seen his infinite and invincible power thy heart hath been kept up and it is made sure to thee that it was the Lord thou knowest it was he and none else it was irresistible Now it is done I have sealed thee up to the day of redemption and caused thee to set to thy seale that I am true thou knowest it was God and hast sealed to it Now goe forth into thy Calling and attend upon it keep thy minde intent upon it and see thou dest not dishonour me And I did so and found some stirrings of corruption temptation assaulting which I did not before onely feare and dread Now the hardship came that day I had as hard a day of it as ever in my life then Satan set on me with violent temptations and I was darke this ministration withdrawne I had it no more that day and my heart was sad Tempta 1. I was tempted that now my earthen vessell should be broken and I should be distracted c. and I had brought it upon my selfe and thus brought it because I had sought of God that he would reveale the Covenant of grace to me and teach me c. and in the former ministration it was given in this is that thy soule desired Some busines was to be done and I did forget and it came upon me do'st thou not see thou hast lost the use of reason had'st not better have been in a low condition But you would be taught of God And 1. I was much affrighted that day and full of feares 2. My heart was so darke that I could not reason the case with Satan for then I might have told him he was a liar for I desired understanding in the mystery of the Covenant that my heart might goe in a right way to Christ But I could not reflect but wholly attend to Satan And Satan gave me Impulsions to goe read and try to pray suggesting to me thou hast nothing to pray thou hast seen God and needest not faith c. 3. Yet I kept this all alongst that God was my Father and though I was distressed yet not in the least teares of perishing Satan could never shoote one arrow to make me thinke it was not of God And in the ministration it was given in that sin was Commanded out that it might not be mingled with his worke and no battery ever should be made against it I knew I was safe for eternity 4. Yet I considered with my selfe had it not been for me to have dyed and was ready to say with Peter Depart from me Luke 5.8 for I am a sinfull creature it was a sorrow to my soule that I had so much because I knew not how to behave my selfe under it I entreated the Lord to shew me Jesus that was fittest for a mortall creature to looke upon and presently I fell into a mighty trembling but immediately recovered my selfe thus the will of the Lord be done and was quieted againe as to that 5. The Lords day approaching some of the family wished me to goe out to heare and I desired every Ordinance but by the tediousnesse of the weather I was then prevented and being at home in this darke condition all alone I resolved to set upon duty yet had no matter but to spread my misery before the Lord. I did excuse my selfe thus Lord thou hast been a wonder-working God in my soule I entreate thee teach me and shew me Jesus in whom I have beleeved Thou hast troden the wine-presse alone and that for me thou hast freely layd downe thy life and that for me thou hast promised that those which keep the word of thy patience thou wilt keep them in the houre of temptation Lord thou knowest this is the houre of my temptation I have neither faith nor feeling As thou hast made me passive in injoying so now make me passive in beleeving And I rehersed these words three times The Lord rebuke thee the Lord rebuke thee the Lord rebuke thee 6. Christ succouring in temptation I found immediately an invincible power bearing up my heart to cast helpe upon one that is mighty Jesus Christ and so evidently and certainly that one should sooner perswade me that a man which I see and have conference with is not a man then that I did not see Christ by faith I did see my selfe taken as out of the Lyons den and my heart triumphing in Christ that from this houre I could read and pray without trouble and feed upon Christ I had another ministration in the night discovering the difference between legal sorrow and Gospel sorrow and I was put into a condition fit to beare it and my heart was melted into that Gospel sorrow but I am not able to declare particularly how it was with me here for a world Tempta 2. After this Satan did assault me very strongly with this temptation that I did Idolize the Scriptures From the first of these discoveries was taken with the Scriptures because all was conveyed by them to me I received it that the Scriptures were the word of God from what I had seen before but now I knew it from the certainty of the Spirit and its making my heart one with the Scriptures and now it was suggested that I made an Idoll of them and upon that I fell into a mighty trembling and feare for it came very suddenly In a little space I had sweet refreshments and distillations of the Spirit Helpe against temptation that came in thus Not the letter but the Spirit that wrote the Scriptures And my heart was quieted againe Tempta 3. Another came that I did Idolize the Son of God for I was afraid of God and was taken up in beleeving on Jesus I was trembling and in a sweat and a great hurry upon this And O had it not been better that I had died and I feared I should never be rid of them Answ After a little space it was given in that the Father Son and Spirit is one pure Essence and Christ being in the forme of God Phil. 2.6 thought it not robbery to be equall with God And the Word was made flesh and was with God and was God And the Son of God assuming our nature became a
saw I conquered yet triumphed in Christs Conquest 2. Never could I so pittie those that are tempted as then 3. Never more sensible of spirituall sins then at this time I apprehended it a great evill for a poore wretch to cherish the pride of his heart by wearing gay cloathes c. O but how was this comparable to the sin of priding ones selfe in the precious graces of the Spirit 4. Whereas before it had been a great pollicy of Satan to turn mine eye from himselfe and his actings to poore Instruments vassals of his owne now I could looke at himselfe and set my selfe in the sirength of Christ against him 5. I could with an holy contempt looke upon all the designes of Satan and of his instruments 6. I was exceedingly filled with the praises of God especially that he should take such an advantage of the Tempter and make so good a Conclusion of so unhappy a beginning 7. I was much stirred up to make an improvement of the temptation and that thus by crossing the Devils maine drift in the temptation which was to draw my soule into a greater distance from Christ now I laboured to get and keep neerer to him 8. I was fitted and prepared for some speciall service even by the temptation which was soone after to fall upon me And I have observed these things concerning Temptations further 1. I have observed that when I have had largest discoveries of the grace of God in the Gospell when I have dwelt most upon the thoughts of it and most applyed it then presently some desperate temptation hath assaulted me or sett upon me and the enemy hath made this advantage of it This cometh by your looking so much to the grace of God doe you not see what effects come of it were you not more restrained c. when you looked more to the Covenant of workes 2. I observe that the enemy striketh at faith by every temptation ex gr after some slip or fall what you a Childe of God how can it be and give such way to temptation 3. The Tempter hath in my experience appeared to be a lyar and full of malice many hundred times in his temptations 4. I have observed that Satan hath fastened the same temptation upon severall parties at one and the same time ex gr I have had a strong perswasion that such and such were offended at me and by conference it happened that they have had the same apprehensions fastened upon them concerning me and so there hath been mutuall strangenes and shuning society each with other 5. When the adversary hath a designe to tempt to such or such an evill he maketh way for it beforehand ex gr ke knoweth that when such parties meet together there will be an occasion for passions to stirre he will cast in somewhat before which shall exceedingly moove such passions as anger revenge c. 6. I have frequently found that the enemy will cast in such and such thoughts as of blasphemy against the Lord c. and then labour to perswade me that I am such a one and so maketh way for further temptation 7. I have been much stirred up to bewaile and mourne over such corrupt affections and to strive against them and to goe to the death of Christ by faith for power to subdue them to watch also and Covenant against them c. but all on a sudden they have been revived and if temptation have prevailed then they have been improved thus What overtaken againe after all this it is impossible you should be pardoned 8. I have often observed that the tempter will alwayes improve his successes if he gaine but a little ground he followeth on with renewed force with much fury assaulting with violent impulsions and taketh advantage upon yeelding as you have yeelded so farre and why not altogether Concerning Corruption 1. I have thought it was matter of praise that the Lord would discover and convince me of any Corruption within my heart and have found joy at such times as discoveries have been made thereof because the Spirits discoverie is in order to the subduing of it 2. I have observed that a soule is made sensible of his utter inability to subdue it before the Lords time is to have it subdued insomuch as if he shall mourne over it beg strive wrestle against it yet it may see as it were a reviving and it may be it may sometimes much revive before some notable wound is given to it 3. I have found that I have striven against it in my owne strength Concerning the Spirits working 1. This I have alwayes observed in discoveries from the Spirit that Scripture is most true Joh. 16.14 He shall take of mine and shew it to you and so glorifie me Looke as the Son doth put the honour upon the Father in all that he doth so the blessed Spirit of God together with his teachings leaveth such a frame of heart as it is admiring of Jesus Christ O how beautifull is he at such a time to the poore beleever 2. I have observed the soule is more looking upon it as it doth bring Comfort then as it doth glorifie Jesus Christ and that may be one reason why the sense of it is so soone gone 3. I have taken notice that a little before some notable discovery of the Spirit some violent temptation is cast in which Satan would indispose the soule by for the receiving what is a coming but it pleaseth the Lord by such meanes to put the soule into some capacity for such an in-come Concerning hindering the worke of the Spirit I have had apprehensions that I resisted the Spirit these wayes 1. By diverting those holy motions i. e. turning them out of my thoughts or turning my thoughts some other way 2. By owning them as if they were my owne 3. By poreing too much upon the difficulty that lieth in my way to the performance of that which the Spirit mooveth me to 4. By thinking the Lord beholden to me for the entertainment of them or doing the thing which the Spirit doth moove me to Concerning Desertion 1. Being once under dreadfull apprehensions by reason of withdrawings and the violent temptations which followed immediately thereupon I was forced to cry out in much bitternes of Spirit with an audible voyce Lord helpe me c. and suddenly a passage which in the publique ministry of the word I had heard a little before was brought to minde with much Comfort from the speech concerning Ephram I have heard Ephraim bemoaning himselfe whence it was observed That Christ doth sometimes when his people cannot keep pace with him but through negligence have lost fight of him as it were stand still hearing their mournfull cries and then runs and taketh them up againe and so I thought it was with me 2. After some time of desertion meeting with a sweet returne I had very high and reverend thoughts of God and was more valuing his presence then ever before
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