can give any ground of Faith Would the Papists but as freely censure the errors of their former Writers as we do the errors of ours soon would all the controversies about Assurance come to an end but that being an happiness rather to be wished then hoped for let all less judicious Christians satisfie themselves to know 1. It is the receiving of Christ that gives us a right to be the sons of God 2. That he who receives Christ shall be by God owned as a son whether he know himself to have received Christ or no. The promises run clear Whosoever believeth in Christ shall not perish but have eternal life Joh. 3. Blessed are they that mourn for they shall be comforted Blessed are those those that hunger and thirst after righteousness for they shall be satisfied Matth. 5. The condition of these promises being fulfilled the promises themselves must be fulfilled else God should be unfaithful and deny himself For shall the too hard thoughts the too humble conceit of a man concerning himself wake void the faith of God God forbid scarcely among ingenuous men doth any one fare the worse for an excess of modesty and can the Father of Mercies shut a good man out of Heaven because that conscious to himself of daily weaknesses and manifold passions warting within him and frequently prevailing he cannot be firmly perswaded of his own goodness 3. That it is the office of the Spirit to make us to know the things that are freely given us of God 4. That as he is ready to witness to carnal persons that their ways are ways of sin and wrath and that they are the men who except they become new creatures are marked out for damnation so he is ready to witness to those who are spiritually minded the truth of their graces and by that their interest in the promises of Justification Adoption Glorification 5. That our work lieth in making our selves which yet we cannot do but by the almighty power of the same Spirit fit and meet to receive this testimony of the Spirit which meetness we shall then come to if 1. We well inform our selves about the terms of the Covenant of grace 2. Have frequent serious abiding thoughts about the fulness and freeness of its promises 3. Giving all diligence add to faith vertue and to vertue knowledg and to knowledg temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly kindness charity 4. By reflex acts often compare the frame of our heart and course of our lives with the rule 5. Watch and pray that we may be free from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pride and prejudice which make us though so sharp-sighted as to see a mote in our brothers eyes yet so blind as not to see a beam in our own eyes That thou mayest Christian Reader have some small help in all these matters was the end aimed at in making the following Treatise thus publick The Authors name could not make it more acceptable and is therefore concealed but his prayers are that it may be effectual to beget in all those into whose hands it shall fall 1. A tender care not to grieve the Spirit of promise by which they who believe are sealed up to the day of Redemption 2. A cordial respect to all those upon whom the Spirit of the Lord is and who are by the Lord anointed to Preach good tidings to the meek and sent to bind up the broken hearted to appoint unto them that mourn in Zion to give unto them beauty for ashes the oyl of joy for mourning the garment of praise for the spirit of heaviness Jan. 25. 1664. Farewell The Printer to the Reader THough great care hath been used in publishing these Papers yet by reason of an ill-written Copy and the Authors absence some faults have escaped There is in some Pages a change of Persons which though it might be defended yet was not by the Author intended Those few Errata's that can be thought to disturb the sense thus amend PAg. 26. lin 15. r. Praeposition p. 28. l. 26. r. also that He. p. 30. l. 23. r. loose p. 32. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 35. l. 21. r. are the enticing p. 36. l. 7. r. more glorious p. 44. l. 28. r. yet is He. p. 86. l. 13. r. speaks but to p. 88. l. 10. r. did not they sometimes p. 152. l. 25. r. till he feel p. 157. l. 9. r. and not heard of Ephes 4.30 And grieve not the holy Spirit of God whereby ye are sealed unto the day of redemption THese words are by some conceived to contain an absolute Independent counsel but the Greek Scholia's suppose them to be brought in as an argument to enforce the immediately preceding dehortation Let no corrupt communication proceed out of your mouth as if the Apostle had said If you think it a small matter to allow your selves in such speeches as have no tendency to edification as are no way fit to minister grace unto the hearers If you have no respect to your own souls nor to the souls of others which must needs be offended by such unprofitable communication yet you will have some regard for the Spirit of God who is himself holy and the author of all holiness and he being as he is grieved by all unprofitable discourse you will account your selves ingaged to abstain therefrom If we receive this connexion as why may we not sith it offers no violence to the context and is backed with so good authority then may we observe in the Text 1. A reason by which the Ephesians are taken off from idle words lest they should grieve the spirit 2. A description of this Spirit from his Nature Office Grieve not the holy spirit of God The form of speech seems to be borrowed from the Old Testament Isa 63.10 They rebelled and vexed his holy Spirit therefore he was turned to be their enemy and he fought against them But notwithstanding we have found out a parallel place yet must we still inquire Quest 1. How the Spirit can be said to be grieved for seeing he is God and so infinitely perfect how can we conceive him capable of grief which is not onely a passion but also of all passions the meanest and lowest as arising from the sense of some present evil which we cannot master And this objection is the more considerable because of the emphaticalness of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith Aretius complectitur omnis generis dolores and is therefore used to set out that anguish and sadness of mind which our blessed Saviour did feel in the Garden Math. 26.37 But all this notwithstanding we may give a very fair account of the phrase for 1. There are who by the spirit of God do understand the renewed part of man and indeed it is not unusual in Scripture for God to call his own work by his own name now the renewed
by his Comment on the Revelations He was much troubled about that place Rev. 13.5 Where it is said that the Beast had power to continue forty two months after much prayer he had though not a voice yet an impression so strong that a voice from heaven could scarce have made him more confident that he must count these months by Sabbaths as Daniels weeks are counted by Sabbaths he did so by the help of some Merchants and found the years to be Two hundred ninety four just the time of the ten first persecutions Doubtless therefore saith he that was the time of the Beast But who follows him in this who almost though he cannot confirm his own interpretation doth not think himself able to overthrow this 4. The most ordinary and safe way of coming to Assurance is that I before mentioned The discursive way in which a Believer from the fruits and effects of grace inferrs he hath the habit and from the habit concludes his justification and adoption This is proved 1. Because as it is a way least subject to delusion so is it also most suited to a rational creature whose way of acting is by discourse and argumentation If any Probleme be propounded to the Understanding which is not of it self known and evident the Understanding naturally falls to finding out some middle term or argument by which it may prove that the Predicate doth or doth not agree to the Subject let any man whatever try and he 'l find he cannot do otherwise And how little would be the difference betwixt a man and a beast if a man should assent to a thing unknown through an instinct and impression and should to one who asks him a reason of his perswasion be able to return nothing in answer but this I am perswaded because I am perswaded 2. We must also make Christ to have put himself to a very unnecessary expence in inspiring holy men to give unto us so many descriptions of Grace so many characters by which the power of Godlinesse may be known from the form if we were not to come to the knowledge of our grace by making practical Syllogismes before mentioned 3. Nor should we so often and so earnestly be called on to try and examine our selves whether we be in the faith if we were not to come to the knowledge of our faith in a discursive way arguing from the Effect to the Cause Nor can we give a better reason why our good works are called fruits then this Because as the Tree is known by its Fruits for a good tree cannot bring forth bad fruit nor a bad tree good fruits so the Heart by what proceeds from it is known whether it be good or evil 4. We find the Saints in Scripture coming to their Assurance this way Our rejoycing is this the testimony of a good conscience that in godly sincerity we have had our conversation in the world 2 Cor. 1.12 His joy was founded on the testimony of his Conscience but from what did his Conscience testifie from his sincere conversation 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the faith henceforth is laid up for me a crown of righteousnesse How plainly doth he here conclude his right to the Crown of Life from his having fulfilled the terms of the Covenant of Grace Nay in Scripture we do find that men are exhorted to do good works that by them they may ascertain themselves of their Calling Election Salvation 2 Pet. 1.10 Give diligence to make your calling and election sure by good works so it is in all the Latine copies so in some Greek copies not in those that our English Translators followed which is the reason why they are not in the English Bibles not as the Rhemists do slander us because we do not like them for as Dr. Fulke well replies the circumstance of the place doth of necessity require that good works be understood though they be not expressed in the Text. And the Rich 1 Tim. 6.17 18 19. are exhorted not to trust in uncertain riches but in the living God to do good to be rich in good works ready to distribute willing to communicate to what end that they might lay up in store for themselves a good foundation against the time to come and lay hold of eternal life The least that can hence be inferred is that good works are a foundation of evidence or if any one dislike the term foundation and shall choose rather with Petit to translate a Bill of contract a Bond or Obligation it comes much to the same for thence it will be easie to inferr That he who is rich in good works receives and layes up an Obligation from God that this mercy of his shall have it's recompence of reward 5. What need we go further then the experience of Christians Do not all find that their Assurance is higher or lower according as they can more or less discern the fruits of holiness When they are dead lumpish doth not Hope then fail or flag And if any after back-sliding be as confident of his estate as ever he was before such back-sliding do we not think that mans Faith was Presumption Now of this that hath been said concerning the way of attaining Assurance several good Uses may be made I. It confutes those who condemn all use of Signs and Marks asserting that we are presently to believe that God loves us with a special love The late times among many other sad effects produced or brought abroad sundry who in their printed Pamphlets did make it a sin to doubt or once to enquire whether we be in Christ saying that we do never find that any in the course of Christ's or his Disciples preaching that did ask the question Whether they believed or whether their faith were sincere But what if none did ask that question then must none ask it now Are all the various conditions of troubled souls set down in particular examples in the New Testament If any one had then doubted of the sincerity of his graces could he unless some one had been present that had the gift of discerning spirits have been cured of his doubts any other way then by examining himself by marks and signs But doubtless there were then some who did doubt or else the Apostle saw they had reason to doubt for when he exhorts 1 Cor. 11.28 Let a man examine himself and Gal. 6.4 Let every man prove his own work none can rationally think his meaning was Let a man take it for granted that his state is good and force himself into a perswasion that his work is acceptable to God he that should so do would neither have rejoycing in himself alone nor in another But this evil spirit of Antinomianisme is pretty well blessed be God laid and I will not dispute against it lest I should raise it again onely I judge it not unmeet to answer one Objection Object It may
forementioned places earnest though by the Rhemists constantly pledge for it doth among the Greek Fathers so signifie and the Spirit is a part of that reward which is promised he that hath this Spirit may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. Chrysostome's phrase No wonder that he who hath this earnest of the true riches can part with the unrighteous Mammon no wonder that he who is secured of what is his own can lose that which is another mans especially if called to part with it for the sake of Christ who with his own blood purchased the everlasting inheritance for him III. Assurance will marvellously strengthen against the censures and reproaches of wicked men For why should he count it any great matter to be judged of men who knows that God hath justified him What need it disquiet him that the World accounts him an hypocrite who hath Gods testimony that he is sincere What need he be cast down that some do brand him for a factious fellow so long as he sees himself by the Spirit sealed for a son of peace or others call him a Tobias and Sanballat so long as he is assured that he opposeth none but such as are building Babel and not Sion 'T is because our Conscience gives but a dark testimony that we are so disquieted with the railings of those whose tongues are set on fire from Hell Were we but once sure that we are not the men we are represented to be we might then glory in our reproaches and esteem them great riches knowing that they shall work together for good and that they are the badges of our Sonship and that there is a time coming when our righteousness shall shine out as the light and the mouth of every adversary be stopped 1 Pet. 1.14 If ye be reproached for the Name of Christ happy are ye for the Spirit of glory and of God resteth on you We may rejoyce in as much as we are made partakers of Christ's sufferings and conclude therefrom that when his glory shall be revealed we shall be glad also with exceeding joy If any man suffer as a Christian let him not be ashamed but let him glorifie God on this behalf vers 16. He that hath the testimony of a good Conscience not onely that he is a Christian but also that he suffers as a Christian he may glory that he is accounted worthy to suffer reproach But when a man hath never so clear testimony that he is a Christian if he should suffer not as a Christian but as an evil door or as a busie-body in other mens matters if he should then rejoyce he would but glory in his shame IV. Assurance will beget holy boldnesse in Prayer 't is therefore made one and indeed the chief effect of the Spirit of Adoption to teach us to cry Abba Father Rom. 8.15 to send us to God with as much confidence or more then we go to our Fathers according to the flesh to make us rest satisfied that what we ask according to the will of God we shall have it in due season as surely as if we had it already If we are once assured that an Act of Indempnity and Oblivion is passed and that God is as much our Friend as if there had been no variance betwixt us we may then sure come with boldnesse to the throne of grace Heb. 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a liberty to say what we list provided the matter we pray for be grounded on Divine Precept and Promise provided also we remember that we have to do with him who abhorreth the sacrifice of fools and unto whom our words should be but few full of weight and affection void of all heartless tautologies and vain repetitions Whereas when Assurance is wanting a man is ready to faint very pusillanimous afraid to look up to God under doubts and fears whether ever any thing will come of the requests he maketh whether God would not be as well pleased if he should hold his peace as if he spake There is as much difference betwixt a Christian with and without Assurance as betwixt a Tree in Summer and Winter as betwixt Sampson when his locks were on and when they were cut off he indeed thought when he had lost his Hair to have done as formerly but he soon found by the prevailing of the Philistines that he could not so he that hath lost the witness of the Spirit may think to rub up his graces and pray with as much life and boldness as formerly he did but he shall find himself mistaken Whatever weakneth Evidence weakneth Prayer also Prevailing of Lust darkneth our Evidences it also deadneth us in Praying Psal 40.12 Innumerable evils have compassed me about mine iniquities have taken hold of me so that I cannot look up they are more then the hairs of my head wherefore my heart faileth me His heart that should have furnished him with matter and affection failed him nor durst his eyes look up to the place where Gods honour did dwell In another Psalm he tells us his mouth was shut Mine iniquity is ever before me I am so troubled that I cannot speak Words which at other times he had at his command were now wanting and he stood as it were a mute O let all who complain of straitness and deadness and dauntedness remember what it is that must quicken embolden and enlarge them viz. the witnessing sealing act of the Spirit that once obtained a Supplicant goes on as doth a Ship with full sail where there is Sea-room enough V. Assurance will sweeten the Reading of the Word and the Receiving of the Sacraments For with what delight must he needs read over all the Promises of the Covenant who hath the Spirit assuring him that they are all his With what comfort must he needs behold the Body and Blood of Christ and meditate on the benefits thence flowing who is perswaded that he hath an undoubted interest in them and that his sitting at the Sacramental Table is but a pledge of his sitting with Christ in the Kingdom of his Father and that when he eats the Bread and drinks the Wine he doth but touch and taste of that with the fuller meals whereof he must be satisfied to all Eternity Yea the Laws and Commandements which formerly seemed burthensome will Assurance once gained be accounted not grievous but easie and delightful because a man then feels that love in his heart which is the fulfilling of them yea the very threatnings and curses of the Law which before Assurance cannot but make the heart exceedingly to quake and tremble Assurance once obtained are read and meditated on with the greatest pleasure because a man knows himself through faith in Christ to be delivered from them It is a kind of Hell on Earth when a man goes up and down fearing lest every place of Scripture he meets with should kill him but it is a very Heaven on Earth when a man can look on all things contained