to be weary and is ready to faint it gives a weak and languishing Representation 't is true of intellectual beams too radius reflexus languet O how quickly are men weary of serious thoughts and considerations they look upon them as melancholy interruptions turbida intervalla You had need of good arguments to perswade men to entertain a serious thought outward objects these divert the minde and take it off from its greatest work As a man that sees his natural face in a glasse as St. James speaks goes his way and presently forgets what manner of man he was The soul scarce knowes its own visage it looks abroad and is a stranger to it self Many a mans soul has scarce look't upon it self all his life-time III. It consists in a reflex act 1 John 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so differs from faith it is one thing to believe and another thing to know that I believe Our Divines go somewhat too far Calvin Perkins c. when they put all justifying faith in a full perswasion Ames sayes 't is when they deal with the Papists who put it in a barre assent but me thinks they should rather be more wary there left they give the enemy too much advantage I rather think that being men eminently pious it was as they found it in their own souls but all are not so strong in Christ Assurance is the top and triumph of faith faith that 's our victory by which we overcome the world but assurance that 's our triumph by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are more then Conquerors 'T is flos fidei the very lustre and eminency of faith Faith that 's the Root Assurance is the Top-branch the flourishing of faith faith with a glosse upon it Justifying faith that does not only dwell in the understanding in nudo assensu but requires an act of the will too which must embrace a promise indeed it calls for an act resulting from the whole soul which must receive Christ offered unto it but now assurance consists only in the minde and so there you have the difference between faith of Adherence and faith of Assurance The first is an act of the whole soul the latter is a work of the mind only it ariseth e sensu quodam spirituali whereby we know and perceive that we believe And when I say every believer may be assured of his salvation I don't say that every believer is assured of it No every one is to labor for it to give diligence as our Apostle speaks but every one has not yet obtained it Assurance is not of the Essence of a Christian A man may be a true Child of God and certainly saved though he have not Assuraâ—ce He can have little sweetness and comfort without it little joy and peace but yet he may be in a safe though in a sad condition 'T is required to the bene esse not to the esse of a Believer 1. For the promise is made to the direct act and not to the reflex Believe and thou shalt be saved that 's the voice of the Gospel Not know that thou dost believe Now there is many a weak Christian that has faith and yet does not know that he has it Faith like a grain of mustard-seed lies hid for a while but it has a vigorous and operative spirit and will work out in time and spread it self into goodly branches The least degree of faith if it be true brings salvation but it does not bring assurance 2. Many true Christians are in a state of desertion all their light is eclipsed their joy and comfort is put out Nay they look upon God as an enemy they are so far from being assured of their salvation as that they verily think themselves in a lost condition and yet all this while are in a true state of grace Their condition is cloudy and dark and very uncomfortable for the present but yet 't is safe they are true belâ—evers and yet far enough from assurance An excellent place in Isaiah for this Isa 50.10 Who is among you that feareth the Lord that walketh in darkness and hath no light let him trust in the name of the Lord and stay upon his God some may truly fear God and yet walk in darknesse and have no light not the least glimpse of assurance no beam of Gods favourable countenance yet let him trust in the Lord and stay himself upon his God He may do this though he has no light he may multiply direct acts though he has no reflex acts And here he may lay all the stresse of his salvation lean upon the grace of God in Christ and with a sweet recumbancy rest himself upon his God And this consideration may strengthen many 〈◊〉 bruised Reed and revive many a drooping â—pirit who for the present do not know that â—hey beleeve their case may be good for all this â—hou mayst be a true beleever though thou art â—ut a weak beleever nay though thou think â—â—y self no beleever I do not speak this that â—â—y should rest in this condition no this were â—gainst the text All must give diligence to make â—â—eir Calling and Election sure And a Christiâ—â— can have little or no quiet till he attain to â—â—surance And thus you have seen the nature of assurance we shall in the next place prove that a Christian may be assured of his salvation 1. Ab esse ad posse Many Christian has been and is assured of his salvation Scarce any eminent Christian in the whole Book of God but has set his seal to this truth by his own particular experience This is so clear as the adversarieâ— themselves cannot deny but that many choicâ— ones have had a full and satisfying light springing in upon their soul and clearing their eternaâ— condition to them But they say 't is by way oâ— extraordinary Revelation a special Priviledgâ— vouchsafed to some few of Gods choicest Worthies by a rare indulgence But this is spokeâ— gratis and is contrary to the present experienâ—â— of many thousands of Christians 1 John 5 1â— The very drift of St. Johns Epistle is that Châ—â—stians might have assurance And besides thoâ— mediums by which Christians attain to assâ—rance are common to all All of theâ—â— have the spirit dwelling in them all haâ—â— the fruits of the spirit and a sweet teâ—â— mony of their own spirits though some haâ—â— it in a weak measure and cannot reach to a Pâ—â—rophory all come not to this full assuranâ—â— but yet these are the usual wayes by which 〈◊〉 attain to it which have nothing in them of â—â—traordinary Revelation they are via Regâ—â— and yet via trita too Adde to this the scope of the text St. Peter exhorts all to give diligence to make their Calling and Election sure which to what purpose were it if it came only by special and extraordinary Revelation which does not depend upon their diligence 2. Search into the nature of faith it self and
you will see that it does much tend to assurance and has some vicinity with it There 's a double act of faith as the most acute Ames observes 1. The actus primus by which I believe in Christ for the remission of my sins and justifying of my person which is properly justifying faith 2. Actus ex fide emanans by which I believe that my sins are remitted which does necessarily presuppose the former act for thou hast no more reason to believe that thy sins are remitted which does necessarily presuppose the former act for thou hast no more reason to believe that thy sins are remitted then any other till thou hast first received Christ for the Remission of thy sins And this is contained in the Article of the Creed I believe the remission of sins not only in general for this the Devils believe and yet tremble but the Christian peculiarizes it and drawes sweetness out of it I believe the forgiveness of my sins And of this latter 't is meant that fidelis certus esse potest certitudine fidei de Remissione peccatorum Rom. 5.1 Being justified by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sweet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and holy security of spirit for Assurance is nothing but apex fidei the highest degree of faith And 't is the speech of Aquinas Quicunque habet scientiam vel fidem certus est se habere nam de ratione fidei est ut home sit certus dei his quorum habet fidem Faith does of its own accord raise and advance it self to Assurance and that by reason of the applying and appropriating vertue which is in it 'T is faiths Idiom my Lord and my God by a sweet Monopoly it engrosses all to its self and yet leaves enough for others Now a man that strongly grasps a Jewel in his hand knowes that he has it The hand of faith layes hold on Christ and knowes that it receives him so the want of Assurance in a beleever does meerly flow from the weakness of faith for though it be true that to beleeve and to know that I beleeve be two distinct acts yet this you must know and observe that the strength and clearness of a direct act will necessarily infer a reflex act Those truths which I do clearly and evidently know I also know that I know them And that which I strongly beleeve I know that I beleeve it So the want of assurance comes from the imbecility of Faith And the Papists that place faith only in a meer assent may well deny assurance for they take away that clasping and closing power by which it should unite its self with its object 3. From the nature of the promises for this is the drift of the promises as 't is Heb. 6.18 that the heirs of promise might have strong consolation Now a believer can have but weak and unstable comfort without Assurance What if all the clusters of Canaan were laid on an heap What if all the Cordials of the Gospel were strained into one cup were the soul any thing the better if it must only tantalize see them and want them What sweetness can a Christian draw from a promise till he knowes that it belongs unto him Will this inrich a man to know that there are Pearls and Diamonds in the world Will this satisfie a fainting Israelite to know that there is a Canaan a land that flowes with milk and honey although it may be he shall ne're come neer 't Nay is it not a greater sting and vexation for the soul to think I know there are pure fountains and pleasant streams but yet I may die with thirst ther are spiritual dainties and precious delicacies but I am not sure to have one taste of them many a promise looks with a pleasant and propitious eye but 't is not fixt upon my soul so that take away a Christians interest and propriety in a promise and what becomes of his consolation God hath given his word his oath his seal his earnest and all to this very end that a poor Christian may be assured of his salvation that he might have a strong and vigorous consolation so that to deny him this is to annihilate the word of God to frustrate the oath of God to evacuate the seal of God and as much as in them lies to make him lose his earnest and to leave the soul in an intricate and perplext condition 4. From the nature of Christian hope there 's a vast difference between the Moralists hope and that which is the Theological grace and yet this is scarce took notice of they require these three ingredients into the object of hope that it must be 1. bonum 2. futurum 3. incertum but Christian hope is certain and infallible it looks upon good as to come and as certain to come indeed 't is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clem. Alexand. elegantly blood running in the veins of Faith if hopes expire Faith will presently bleed to death That good which Faith sees Hope waits for Faith eyes it as present but yet at a distance and hope tarries for it till it come Christian hope is nothing but a waiting and expectation of a certain good you have a pregnant text for this in Heb. 6.19 Which hope we have as an Anchor of the soul both sure and steadfast Hope were but a poor Anchor if it should leave the soul to the courtesie of a wave to the clemency of a Rock to the disposing of a storm Hope were but a weak Anchor if it should let the soul be lost with uncertainties if it should leave it in danger of shipwrack I but this Anchor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it pierces within the vail it will be sure to have fast hold 't will fix upon heaven it self upon the sanctum sanctorum See another Rom. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now that 's a poor glory to triumph in uncertainties to tryumph before the victory little cause of joy and exaltation till the soul be provided for eternity I can tell you the very possibility of being damned is enough to extinguish joy so that till the soul come to be in a safe condition safe for all eternity and till it know it self to be in this safe condition 't is so far from being joyful as that it cannot tell how to be quiet A probable hope will bear up and support the soul a door of hope in the valley of Achor but it will not quiet and satisfie the soul The least dawning of hope in the initials of grace does mightily cherish and encourage the soul O how pleasant are the eye-lids of the morning how welcom is the day-break after a dark and disconsolate night Nay the very possibility of being saved was that which first drew us all to look after heaven the very consideration that there was Balme in Gilead But the weary soul will ne're rest here the Dove will ne're take this for an Ark
to try their own spirits if that after all their diligence thet can't tell what to think of them All uses of examination were vain and frivolous which yet are the very life and spirits of preaching And Ames tells us of a donum discretionis which Christians have by which they can discern true grace from counterfeit There are certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which they may distinguish them and judge of them in themselves though not in others certainly Object 2. If all thus by the testimony of conscience may know their own frame of spirit whether they be upright or no why then are not all true Christians assured of their salvation what have they not their consciences and hearts about them Sol. 1. Many are not sufficiently acquainted with their own spirits they do not keep so strict a watch over themselves they are not verst in their own hearts they don't try and search their wayes they have riches and a treasure and do not know of it Sol. 2. It is in so great and weighty a matter Eternity does so amaze and swallow up the thoughts as that they are ready to tremble where they are certain and secure A man on the top of a Tower knows that he is safe enough and yet when he looks down he is afraid of falling 3. Conscience sometimes gives a dark and cloudy testimony when 't is disquieted and charged with new guilt the soul can't so clearly read its evidences And then it begins to question its condition It may be it has dealt hypocritically in some one particular and now it begins to question all its sincerity We do not say then that Conscience does alwayes give a clear and full testimony but sometimes it does and that with absolute certainty 2. Now comes in the second witness and the great and supreme testimony of the spirit himself witnessing with our spirits that we are the Sons of God Rom. 8.16 we render it the same spirit but in the fountain is the spirit it self not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only the gifts and graces of the spirit but the spirit it self Object This testimony seems to be coincident with the other for a man can't tell his own sincerity 't is the spirit that must reveal a man to himself The soul can't see its own face unless the spirit unmask it the spirit is more present and conversant with the soul then the soul is with it self He does not only know our hearts but he is greater then our hearts and knowes all things Sol. We 'l easily grant that to the least motion in spirituals there is necessarily required the concurrence of the Holy Ghost but withall we say that there 's a mighty difference between working of the spirit and the testimony of the spirit There 's a powerful and efficacious work of the spirit when faith is wrought in the soul but yet there is not the testimony of the spirit for every believer has not presently the seal set to him so that though the testimony of our own spirit cannot be without the help and influence of the spirit yet 't is clearly distinct from the Testimony of the spirit for here the spirit does enable the soul to see its graces by a present light by the soules light But when it comes with a testimony then it brings a new light of its own and lends the soul some auxiliary beams for the more clear and full revealing of it so that you see according to that plain text in the Romans There are two distinct Testimonies the spirit witnessing with our spirits And St. John is the most expresse Beloved if our hearts condemn us not then have we confidence towards God Now the testimony of the spirit is 1. A clear testimony a full and satisfying light springs in upon the soul scatters all Clouds all doubts and questions 't is as evident as any demonstration 1 John 3.24 By this we know that he dwells in us by the spirit which he hath given us Christ when he went to heaven he left the Comforter not only to the Church in general but to every particular soul that beleeves to print his love upon the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost If a creature though never so glittering should tell men so there might still be some hesitancy I but the spirit witnesses The secret and inward testimony of the spirit is as strong and efficacious nay more powerful then if 't were with an outward voice If an Angel from Heaven were sent on purpose to a Christian by Christ himself Go tell him that I love him that I shed my blood for him c. 't were not so certain 2. A sure testimony for 't is the witness of the spirit who can neither deceive nor be deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficientissimum Testimonium as Cajetan 1. He can't deceive for he is truth it self 2. He can't be deceived for he is all Eye Omniscience it self And he does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dwells in the breast and bosom of God he is fully acquainted with the minde of God and he reveals it to the soul The Papists make the spirits testimony to bring but a conjectural certainty But the most renowned Perkins answers them 1. That 't is such a certainty as makes them cry Abba Father not only think so and speak so but with all courage confidence intention of spirit cry Abba Father 2. It is opposed to the spirit of bondage and therefore takes away doubtings and tremblings 3. The very end why the Holy Ghost comes to the soul is to make all sure and therefore is called a seal and an earnest Now he assures the soul 1. By a powerful Application of the promise for as faith does appropriate the promise on our part so the spirit applies it on Gods part As Satan that lying spirit casts in doubts and fears and tremblings and working upon the remainder of corruption plots against the peace and well being of the soul so this holy spirit by the comforting working upon that principle of grace which he himself hath planted in the heart of a Christian does study and contrive the welfare of a beleever And as the spirit of bondage does strongly apply wrath and the curse so this sweet spirit of Adoption applyes grace and mercy The spirit of bondage strikes terror into the soul by a mighty Application of wrath this curse flames against thee this threatning this curse flames against thee this threatning is shot off against thee these vials of wrath are prepared for thy soul So the spirit of adoption does set on strong and vigorous apprehensions of mercy this pearl of price 't is to enrich thee these Evangelical cordials are to revive thee this balm in Gilead is prepared for thy soul The spirit of Adoption speaks love and peace and pardon and that by particular Application of the promise to us As when the promise of Remission of
comest to a firm and well establisht assurance The least peeping out of light the least dawning of the day is pleasant and comfortable 5. If thou canst not spy out any grace in thy self borrow light of another Lay open thy soul to an Interpreter one of a thousand hâ— may explain thy condition and paraphrase upon thy soul better then thou thy self canst This Interpreter one of a thousand may more exactly analyse thy condition and shew the context and coherence of it 'T is the speech of Elihu Job 33.23 There meets him a Messenger an Interpreter one among a thousand to shew unto him his uprightness Hee 'l shew thee here 's grace and there 's grace here 's a true pearl and there 's a spark though in ashes and there 's an evidence A discerning and experienced Christian may shew thee cause of joy when thou canst finde none thy self 'T is no shame to borrow light especially spiritual light 6. One step further What if after all this there be not the least glimmering of light nothing of a spark nothing of a beam a total eclipse all Clouds and blackness and darkness and the very valley of the shadow of death yet even here will we fear none ill 1. When reflex acts are wanting be sure to multiply direct acts when there is no certainty of Evidence yet even then have a certainty of Adherence and Recumbency Now grasp a Promise take fast hold of that precious offer rolle thy self upon the free grace of a God in Christ lay all the stresse of thy salvation upon it with a gallant and heroical resolution If I perish I perish Thus Job Though he kill me yet will I trust in him Thus our Saviour My God my God why hast thou forsaken me And this must needs be a strong act of faith even then to rely upon God when he seems thine enemy to trust in an angry and displeased God and when he frowns on thee yet then to lean upon him Like men ready to be drowned be sure to take fast hold cast Anchor though in the dark 2. Study self-denyal and though thou long and breath after Assurance yet resign up thy self wholly to his will and be content to want assurance if he see it best for thee Take heed of murmuring in the wilderness in the saddest and most deserted condition Throw thy self at his feet with this resolution O my God I 'le bless thee for those eternal treasures of sweetness that are in thy self though I should never taste of them I 'le blesse thee for those smiles of thy face which thou bestowest upon others though thou wilt not cast one gracious look upon my soul I le blesse thee for those rich offers of grace thou makest unto me though I have not a heart to lay hold of them 3. Put thy soul into a waiting posture and stay till he please to display some of himself unto thee and make some of his goodness passâ— before thee One beam of his countenance onâ— gracious smile one propitious glance of his eye the least crumb of the hidden Manna 't is worth waiting for all thy life-time And when I speak of waiting I mean not that the soul should stand still and do nothing no this were against the Text Give diligence c. improve all present strength wait upon him in prayer beg one glimpse of him be earnest for a taste for a relish of the hidden Manna and wait upon him in his Ordinances here the spirit breaths here Manna's rained down here God shews his face here is the sealing place the spirit confirms the word and prints it upon thy soul Thus wait upon him in his own way I and wait upon him in his own time too don't think time tedious He that beleeves makes not haste which St. Paul renders He that beleeves is not ashamed as if to make haste and be ashamed were all one God will wonderfully prepare the soul that he means to fill with his love Assurance is too precious a thing to be powered into every spirit He won't put new wine into old bottles God is all this while making thee more capable of his love and though for the present thou hast no assurance yet thus trusting and waiting upon him thou art in a great tendency to it And put the worst that can be imagined that thou shouldst die under a Cloud yet thy condition were safe and thou shalt come then to a full assurance nay to a full possession of thine inheritance and thou shalt see the glorious Sun-shine of the face of God a beam of which thou didst so much long for here We come now to the fourth particular those special sealing times when Christians have their Assurance and Plerophory 1. Many times at their first conversion God does then seal up the work of grace in the soul When the spirit of bondage has past upon the soul and by a strong conviction has applyed particularly guilt and wrath unto it the fatal sentence is pronounc't and the soul is filled with the scorching pre-apprehensions of hell and damnation trembles at the very thoughâ— of eternity Now for the Gospel to bring theâ—â— welcom newes of a pardon and for the spirit oâ— adoption to apply grace and mercy unto thâ— soul for the prison-doors to be broken open and a poor captive set at liberty to have alâ— the Chains and fetters beaten off and to bâ— brought into a marvellous light to have all thâ— balm of Gilead powered into him Evangelicaâ— fruitions and cordials prepared for him and which is the very extraction and quintessence 〈◊〉 all the love of a Saviour shed into his heart What strong impressions of joy think you mâ— there be in such a soul What precious infâ—â—ons of spiritual sweetness What secret springings and elevations of spirit What triumphs what Jubilees what love-raptures I am my Beloveds and my Beloved is mine I must appeal to your breasts that have found this great and heavenly work wrought upon your soul 't is you only that have tasted the joy of the holy Ghost that is glorious and unspeakable And do you tell us had not ye then the first relish of the hidden Manna was not it very sweet and delicious hadst not thou then the first glimpse of the White Stone and was not it very bright and orient hadst not thou then the Spouses kisse and was not it precious and more worth then a world didst not thou then first hear the soft language and whisperings of the spirit and was not his voice lovely and pleasant I know your souls dance within you with the very recalling of so happy and golden a time and you pant and breath after more of this communion with a Saviour and truly he deserves an Anathema that does not prefer the very possibility of having of it before all the world Hosea 11. â—ct When Israel was a Child then I loved him I taught Ephraim also to go taking them by their arms
No the beams of Gods love will shine out stronger and brighter upon the soul and ripen his hope into assurance Christian hope when 't is in its full vigour is all one with assurance Rom. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if hope could be frustrated it then might make ashamed disappointment would cause a blush hope differ'd will make the heart sick and uncertain hope will sâ—arce make the soul well a Christians hope is not like that of Pandora which may flie out of the box and bid the soul farewel no 't will ne're vanish till it be swallowed up in fruition The hope of the Hypocrite 't is as his righteousness like the morning-dew but the hope of a Christian 't is like the morning-light the least beam of it shall commence into a compleat Sun-shine 't is Aurora gaudii and it shall shine out brighter and brighter till perfect day We shall further clear this truth if you consider the manner how Christians are assured of their salvation the third thing you propounded 1 By the graces of God which are in them those precious seeds of mortality and the prints of the spirit by which they are sealed to the day of Redemption Grace is the spirits stamp by which it marks the soul for its own the first fruits of the spirit the least grace if true and sincere is sufficient to salvation and therefore the sense of the least grace is sufficient to assurance Object But how shall the soul know that it has these graces in truth and not in shadow and colour only how shall it be certain that these are not counterfeit and painted Sol. There might be given mny signs and characters of true grace that it must flow from a principle of sincerity from à principle of love that it must be comfortable to the grace of Christ but all this will not satisfie for the soul will still question how shall I know that my graces are such so then that which we must ultimately resolve it into is that in Rom. 8.16 For in the mouth of two or three witnesses every thing shall be established Now we have here two witnesses omni exceptione majores we have a double Testimony a twin-Testimony The same spirit beareth witness with our spirits that we are the Sons of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he confirms what the other sayes both the witnesses do fully agree and make up one entire testimony the soul may say here as Paul Rom. 9.1 I speak the truth I lie not my Conscience bearing me witnesse by the Holy Ghost The whole work of Assurance is summed up in this practical Syllogism Whosoever believes shall be saved but I bâ—lieve and so shall certainly be saved The Assumption is put out of doubt 1. Conscience comes in with a full testimony And if natural Conscience be a thousand witnesses then sure an enlightened and sanctified Conscience can be no lesse then ten thousand 1 John 3.10 He that believes has a witness in himself a Certificate in his own breast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as the same Apostle 1 John 3.20 Beloved if our heart condemn us not then have we confidence towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is the same with conscience for the Hebrews have no other word for Conscience but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So then if our heart acquit us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have as much liberty as we can desire It feares not now the edge of the Law nor the fiery darts of Satan it doth not stagger with sense of its own weakness and unworthiness but comes with confidence to the Throne of grace Obj. 1. Jer. 17.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supplantativum Cor prae omnibus so Arias Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscrutabile desperabile so Hierome and our Translation desperately wicked 't is properly insanabile Some think Paul alludes to this place and does explain it in Rom. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy read the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and translate it accordingly Sol. 1. Now as for the minde of the place I finde Expositors of great name and worth understanding it of the unregenerate heart of the heart of man that is in the state of corrupt nature of whom 't is said that All the imaginations of the thoughts of mans heart are altogether evil continually Sol. 2. The drift of the text is to shew the deceitfulness of mens hearts in respect of others for 't is brought in by way of Objection The Jewes they are cunning and subtle and can delude the Prophets and so think to evade the Curse No but I the Lord search the hearts I have a fair window an open prospect into the most reserved spirit 't is as clear as Chrystal to my eye Sol. 3. Yet 't is true that the most sincere heart is very deceitful the heart of a David of a man after Gods own heart is full of windings and turnings and many deviations such secret passages as himself knowes not of For who hath known the error of his wayes No man yet had such a piercing insight into his own soul as to be acquainted with every motion of it None can so anatomize his own spirit that it shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as every vein and nerve and muscle shall be obvious and apparent to his eye But what does this hinder but that the general frame and bent of the spirit the byas and inclination of the soul may be clearly known The soul knows which way its faculties stream with most vehemency Conscience cannot be brib'd 't wil give in the true judgement especially an inlightned conscience There 's none but if he search and examine his own soul in a strict and impartial manner may know whether he be sincere and cordial or no. There 's none but may know the general frame and temper of his spirit 1 Cor. 2.11 VVho knowes the things of a man but the spirit of a man that is in him The Testimony of conscience is certain and infallible Many a wicked man by this is assured that for the present he is in a miserable and damnable condition he knows certainly that as yet he is out of the Covenant and hence many times there are lightening flashes of terror flie in his face the very sparks of Hell compass him about Does not thy Conscience often tell thee O prophane wretch that as yet thou art a Child of wrath and galloping to damnation with a full Cariere why then may not the heart of a Christian tell him as certainly that he is a Child of God by adoption and an heir of promise nay speak O Christian where e're thou art and speak aloud that we may hear thee does not thy own soul tell thee that thou art in a sure and happy condition so sure as nothing shall be able to separate thee from the love of God in Christ Jesus our Lord. Why are Christians so often enjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
sins and life everlasting by Christ is generally propounded in the Ministery of the word the holy Ghost does particularly apply it to the heart of such a one and does seal up the promise to the soul That when faith sayes this promise is mine this belongs to me the spirit does strongly apply it this is thine indeed and this does belong to thee These are the secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whisperings and breathings of the holy spirit the secret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which it converses with the soul The spirit of God has free and often entercourse with a beleeving spirit And this is far enough from any vain Enthusiasme any extraordinary Revelation 't is no imaginary thing but such as many a soul is acquainted with and has tasted of 2. By a bright irradiation beaming out upon the soul and clearing its evidences discovering its graces and shewing them to be true and genuine not only by giving the soul a spirit of discerning for that we referred to the former Testimony but the spirit brings in its own light and makes those graces which were visible before more eminently conspicuous The spirit of a man was the Candle of the Lord as the wise man speaks which gave a weaker and dimmer light but yet such as was enough to manifest the Object I but now there are glorious Sun-beams come rushing in upon the spirit the spirit shines in the soul with healing under his wings The graces of the spirit these flow like a pure and Christalline stream and the light of the spirit shines out upon them and gilds the water See a plain text for this 1 Cor. 2.12 We have received the spirit which is of God that we might know the things which are freely given us of God Light sets a glosse upon all the world and this spiritual light gives a lustre and oriency to graces it puts a beauty upon them such as the soul is much taken with We have received anâ— heavenly light that we may see heavenly things Now thou knowest thy faith to be lively and thy Repentance to be sound thy sorrow to be ingenuous and thy obedience sincere thy love to be unfained and thy fear to be filial for thâ— Spirit has set his Seal to all thy graces and haâ— acknowledged them for his own Object 1. O but many have thought they havâ— had the spirit when they had it not and the Devil that foul spirit can transform himself into an Angel of light Sol. But 1. One mans self-deceit does not prejudice anothers certainty What if one man flatter himself in a false light and please himself iâ—â— a meer shadow of assurance must all men need follow his example A man that 's in a dreaâ— thinks himself awake when he is not I but 〈◊〉 hope for all this a man that is awake may ceâ—tainly know that he is so Many a Travell 〈◊〉 has thought himself in the right way when 〈◊〉 has been out of it and yet this does not hindeâ— but that he that 's well acquainted with tâ—â— Road may know that he is in his way Whâ—â— if one man take Copper for Gold must all mâ—â— do so too One mans folly and vanity does not at all hinder anothers Assurance 2. The spirit comes with a convincing beam Light shews both it self and other things too the Sun by its glorious beams does paraphrase and comment upon its own glittering Essence and the spirit displayes himself to the soul and gives a full manifestation of his own presence The soul knowes the aspect of the spirit better then we do the face of a friend The light of a presumptuous wretch is like a blazing Comet and does but portend his ruine it carriâ—s a venomous and malignant influence in it and the light of an hypocrite is but a flash and coruscation very brief and transient A man may sooner take a glow-worm for the Sun then an experienced Christian can take a false delusion for the light of the spirit 3. There is a twin-light springing from the word and the spirit Try the spirits To the Law to the Testimony if they speak not according to the rule it is because there is no morning in them The Scripture was all endited by the spirit and the spirit cannot contradict himself You do but greeve the spirit whoer'e you are that pretend to any Revelation that agrees not with the Word Nay the spirit has reveal'd his whole minde in the word and will give no other Revelation any otherwise then we have spoken of And whoever he is that rebels against the light of the Word he shall never have the light of the Spirit Whilst thou dost not follow the directing light of the spirit thou shalt never have the quickening and cherishing beams of it And thus you have heard the double Testimony the Spirit witnessing with our Spirit and now you must know that 1. The Testimony of Gods Spirit is alwayes accompanied with the Testimony of our own spirit and so that word Rom. 8. is significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly of one that does only confirm what the other sayes But then 2. A man may have the testimony of his own spirit that has not the witness of Gods spirit The Spirit as it breaths when it pleases so it shines when it pleases too Well then the question is whether the Christian who has but the single testimony of his own spirit may be assured of his salvation Mr. Perkins propounds the case and resolves it thus If the testimony of the Spirit be wantiâ—g then the other testimony the sanctification of heart will suffice to assâ—re us We know it sufficiently to be true and not painted fire if there be heat though there be no flame thus he And his meaning is as indeed the thing is that it is a true assurance thouâ—h not so bright an assurance I may see a thing certainly by the light of a Candle and yet I may see it more clearly by the light of the Sun And for my part I think that certainty does not consist in puncto but may admit of a latitude and receive magis and minus And the contrary principle does delude many There 's an absolute and infallible certainty in faith and by this I know the creation of the World well but besides this I know it by reason and by unquestionable demonstration and I think this adds to my certainty So here though one testimony be enough for Assurance yet a double testimony makes it more glorious Certainty admits of degrees and a man may be more certain of a thing that he is already certain of Take two Christians both may be assured of their salvation and yet one may have a clearer assurance then the other has One may have a double testimony and another but a single Nay the same soul may have at one time a double testimony and at another but a single The light of the spirit may and does often
withdraw it self and leave only the witness of our own spirit and yet then the soul has assurance But yet the soul should aim at the highest Plerophory at the top of assurance Then quench not the spirit lest you put out your own joy greeve not so sweet an inhabitant that comes to comfort you give him no cause to withdraw his light Quest But what if the soul have not the witness of Gods spirit nor of its own spirit neither What if it have no present light no certain evidence Answ There 's one way left yet have recourse to former Assurance Dost thou certainly know and remember that once thou hadst a sweet serenity of soul that an enlightened conscience upon good grounds did speak peace unto thee Didst thou never see the light of the spirit crowning thy soul with satisfying beams Art thou sure that once he did bear witness with thy spirit that thou wert the Child of God Why then be sure still that thou art in the same condition for there 's no total falling from grace Thy light it may be is put out for the present Conscience does not speak so friendly to thee as 't was wont And thou hast greeved the spirit and he has took it unkindly and has held off his light for a while But now canst thou remember the dayes of old when the Rock pour'd out Oil unto thee when thy branch was grâ—en and flourishing Canst thou certainly recall thy former Assurance Canst tell the time when the spirit did set his seal unto thee and confirmed all thine Evidences Well then lay down but perseverance for a ground and thou art still assured of thy salvation The spirits testimony is of an eternal truth And heaven and earth shall sooner passe away then one beam of this lighâ— shall vanish though now it be not apparent to thy eye When the soul for the present is cloudy and dark it may cherish it self with former assurance Now that a soul may have no sensible Assurance for the present and yet may remember former Assurance is clear in that holy man David Psal 51.12 Restore unto me the joy of thy salvation and uphold me with thy free spirit Davids joy was extinguisht and he would fain have it lighted again Three things imply'd in the word Restore 1. That for the present it was taken away 2. That once he had it 3. He remembers that he had it and therefore prayes Restore unto me the joy of thy salvation and uphold me with thy free spirit that was the spring of Davids joy the testimony of the spirit witnessing with his spirit was that which did uphold and staffe up the soul Davids own spirit was now very unquiet and Gods spirit did withdraw himself and now the best refreshment that David has is from former Assurance 'T is true there is some sadness and bitterness in this consideration when a Christian shall think what he has lost O my soul was once a beautiful Temple full of fair windows and goodly prospects and glorious light I could take a prospect of Canaan when I pleased but now I dwell in the tents of Kedar nothing but blackness and darkness There is trouble and a sting in these thoughts but yet there is some honey and sweetness too Was I not once a friend of God and does he use to forsake his friends Did he not once speak peace to thee and does he use to recall his words Did not he shed his love in thy heart and is not his love immortal Did not his spirit seal up thy soul and is not the print of that seal indeleble speak did not he once shew thee thy name written with his own hand in the Book of life and does he use to blot out what he has written Dost not thou remember did not he smile upon thee in such and such an Ordinance and are his smiles deceitful O no! rest satisfied O Christian soul and quiet thy self in those rich expressions of his love which he has formerly bestowed upon thee O question not his goodness but prepare thy self for receiving of it The streams are dryed up but yet the Fountain is full thou hast had some tastes of it though now thou art dry and thirsty and thou shalt have in time fresh bubblings up of his grace towards thee in the interim take this for a cordial Those former drops which thou hast tasted of it will cherish thy soul to all eternity The least drop of grace shall never be exhausted the least spark of true joy shall never be exstinguisht all the floods that the Dragon can vomit out of his mouth shall never be able to quench it But then 4. Put the case thus that there be no Sun-light nor Starre-light nor reliques of former light neither the testimony of Gods spirit nor of our own spirits nor any recalling of former assurance what must the soul do now Now look to the dawning of the day to the first Crepusculum look now to the initials of grace to the preface of sanctification Thou canst not it may be shew any fair and lively pourtraicture I but hast thou the first draughts and rudiments of holiness Thou hast not any goodly delicious clusters of Canaan O but see if the tender grape do bud There are not any ripe fruits of the spirit but yet are there som blossomings of holiness thy graces don't flow out into so full fair a stream but canst thou see any bubblings up of goodness in thee Thou hast not yet the strength a well grown Christian well but is there the vagitus of an Infant Look now to the souls prizing of a Christ to the whimperings after the breast to the breathings and longings after its Beloved thoughts upon him desires for him endeavors after him there 's much comfort sweetness in these I and some kind of assurance For 1. Be sure that God that has begun this great work in thee will never give over till it be full and compleat he does not use to leave his work imperfect The least tendency to goodness is cherished by him The very first motion 't is of his own planting and it shall lack for no watering and he himself will give it an increase 2. The least seed of grace as 't is choice and precious so 't is very vigorous and operative it will never leave working till Christ be formed in thee Who hath despised the day of small things Thy spark may spread it self into a flame and thy tender bud may flourish and bring forth much fruit He that is richest in grace begâ—n with as little a stock He that is now a tall Cedar was once a tender plant Improve but present strength and God will send thee in fresh supplies Auxiliary forces and thou shalt walk â—rom strength to strength till thou appearest before God in glory Thy light shall shine out brighter and brighter till perfect day Donec stabiliatur dies according to the Syriac till thou
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I taught him to foot it on the wayes of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I drew them with the cords of a man all gentle and perswasive sollicitations with bands of love I was to them as they that take off the yoke on their jaws and I laid meat unto them The yoke of bondage the soul was under God freed the soul brought him to an easie pleasant yoke God has a special care of tender plants when Israel was a tender vine O then he fenced it and hedged it and shone out upon it c. Now Christ is thus pleased to reveal his love to unbosom himsel unto the souls of young Converts for their greater incouragement in the wayes of grace At the first step to heaven he gives them a viaticum If after the soul had been steept in legal humiliation and possest with fears and terrours and amazements compast with Clouds and now at last it has been drawn by a mighty work to receive a Saviour If after all this it should have no Sun-shine it would droop and languish and be ready to pine away it would be very unfit and unserviceable the wheels of the soul woud move heavily God therefore oils the wheels poures the Oil of gladnesse into the soul And now it moves like the Chariots of Aminadab with a nimble spontaneity Christ begins to flourish through the Lattices le ts in some of his love into the soul I and gives it a sense of this love too and this constrains it to obedience sets the soul a longing for more of this love and for more sence of this love so it will never leave longing til it have a full fruition of it in heaven this is Gods method this is the usual progress of grace in the soul And hence you may see why young Converts are usually so active in the wayes of Religion so forward and vehement O they have fresh apprehensions of the love of a Saviour what an eminent alteration he hath wrought in them how they are raised from death to life O they can tell you long stories of his goodness what great things he hath done for their soul So that their affections are raised there is a flush of joy the soul runs over and knowes no banks no bounds Thus God does many times seal up the work of grace in the soul and gives a satisfying light at the first conversion but yet I cannot say that this is alwayes so for there are diversities of workings and grace sometimes wrought in the soul after a more still and undiscernable manner as we shall have occasion to speak more hereafter 2. Sacrament-times are sealing times I speak of the Sacrament of the Lords Supper for as for those secret breathings of the spirit upon Infants in that other Sacrament of Baptisme they are altogether unsearchable and past finding out Now in the Lords Supper you have the new Covenant sealed up unto the soul the soul has not only his graces increased but they are printed clearer that seal of the spirits does print a Christians evidences with a clearer stamp You have plaIn and visible representations of the love of a Saviour and you have the sense of this love powred out into you A Christian feeds not only upon sacramental bread but upon hidden Manna too has tastes of that love that is sweeter then wine Here 's a feast of fat things The soul is satisfied as with marrow sweetnesse spiritual refreshments like fat things they are sweet and they are filling too yet not like the fat things that have a cloying fulsomness in them no these carry a delicious relish with them such as the soul takes present complacency in them and has a longing appetite for them The soul never nauseats the feast of fat things but the more it feeds upon them the more it hungers after them Now the two grand ends of this Sacrament in reference to a Christian are 1. Growth of Grace 2. Sens◠of Grace 'T is a Sacrament of Augmentation by which a new-born-infant-soul may grow up to its just proportion and full stature in Jesu◠Christ and 't is a Sacrament evidencing this hi◠condition to the soul Christians come hithe◠ad corroborandum Titulum the smoaking fla◠comes hither to have some light and the bruise◠Reed comes hither to have some strength th◠worm Jacob crawles into the presence of a Saviour and is sent away with an encouraging voice Fear not thou worm Jacob. Many a tender babe in Christ has stretcht out his weak and trembling hand to lay hold of a Saviour and has found vertue coming out from him Many a thirsty soul has come breathing and panting after the streams of water it has opened his mouth wide he has filled it The longing affectionate soul has come with vehement and enlarged desires has found full expressions manifestations of his love towards her Many acloudy soul has come hither to see if he could spie out one beam has bin sent away brighter then the Sun in all its glory You that come hither with the most ample and capacious souls tell us whether you be not filled up to the brim whether your cup don't overflow O what heavenly entercourse is there between you and a Saviour what pleasant aspects what mutual love-glances what smiles and blandishments Do not you finde in your own souls a full Paraphrase upon the book of the Canticles that book of Loves He comes with an earthy and drossie soul that is not raised and advanced with such glorious mysteries And yet my meaning is not as if every true Christian that had received this Sacrament must needs have assurance No we know 1. Beleevers themselves may receive unworthily as the Christian Corinthians when Paul tells them they came together for the worse and not for the better he speaks it of such as were truly in the state of grace Thus he concludes his discourse You are chastened of the Lord that you might not be condemned with the world And thus the soul may go from a Sacrament with lesse comfort then it brought thither 2. Many that have much joy and sweetness from a Sacrament real and spiritual joy I and strength and vigour too yet it may be have it not in so great a proportion in so high a measure their cup is not so brim full as that it should reach to assurance All that do truly partake of these heavenly delicacies yet don't go away equally satisfied Some have but a taste which is enough to cherish them others a full draught which doth mightily enliven them So then all we say is this those Christians that have assurance have it usual at these times and some Christians that have wanted assurance yet here have found it which should strongly engage all to come hither with great and solemn preparation quickening and exciting their graces improving all present strength breathing and longing after these pleasant streams
widening and enlarging their affections opening their mouths like a dry and thirsty Land that waits for some satisfying showers and would fain be filled 3. Times of employment are sealing times When God intends a Christian for great and eminent service he first makes his goodnesse passe before him he sheds some of his love into his heart which doth both constrain him to obedience and encourage him in it his smile makes the soul go chearfully about his work his presence gives life and vigour to a performance The servants of God wait on him fix their eyes upon him look whether he gives them a propicious glance they walk in the light of his countenance they follow the direction of his eye they won ' move unless he breath on them Moses won't stir without assurance of his presence All the clusters of Canaan shall not entice him he had rather dwel with briars and thorns in the wildernesse with the good will of him that dwells in the bush He had rather be in a barren and desolate and howling wildernesse then in a pleasant and fruitful Land in a delicious Land without the presence of his God He knows there is no sweetness in Canaan without him there is more sting then honey in the Land of Promise unlesse â—e be there and Canaan it self will prove a wildernesse if he â—ithdraw himself The beams of his gracioâ—â— Presence these gild a place they can turn a desert into a Paradise and can make a prison glorious The love of God in Christ it is attractive and magnetical and drawes the soul along when it is once toucht with it this will draw Moses to the Land of Promise this will carry him through all difficulties God sheds some of this love into Moses his heart and then he goes on with chearfulnesse and alacrity And so it was with his successour Joshua God calls him to an honourable imployment to be the Shepheard of his little flock to guide and govern his people Israel Now how does he prepare him for so great a work why he strengthens him and heartens him with a promise of himself with assurance of his love Fear not but be of courage I am with thee Thou hast my presence thou shalt have my blessing I have done much for thee and I will do more for thee be faithful in my service and be couragious and do not doubt of the love of God towards thee Thus God when he called Abraham to that great expression of obedience in the sacrificing of his Isaac he first warms his heart with his love and seals up the Covenant of grace to him he spreads before him ample and comprehensive Promises I am thy God All-sufficient I am thy Buckler and thine exceeding great reward and this will bear up and support Abraham though the staffe of his old age be taken away and by his own hands cast into the fire And this was his usual dealing with the Prophets when he sent them with great and weighty messages He first reveals his goodness to them before he reveals his minde by them he assures them of directing mercy of protecting mercy that shall bear them company that shall go along with them and this puts a generous undauntedness upon them that they fear not the frowns of men nor the threatnings of men nor of the greatest of men this makes Jeremy to set his face like a flint and Esay to lift up his voice like a Trumpet to tell Israel their sins and Judah their transgressions And this is that which prepares the Martyrs for their sufferings God tempers and allayes that Cup he drops some of his goodness into it and sweetens it to them He first sets his seal to their souls before they set their seal to his truth he diets them with the hidden Manna and gives them before-hand the White Stone as a sure pledge of victory What is it but this that makes them devoure torments and come to them with an appetite 't is this that softens the flames and turns them into a bed of Roses 't is this that fills their souls with joy and their mouths with praises that makes them more chearful in their sufferings then their Saviour in his for they usually have the face of a reconciled God shining out upon them which was wholly withdrawn from him when he cryed out my God my God why hast thou for saken me 4. Praying times are sealing times The same spirit that indites the Prayer seals it up When Hannah had put up her Prayer 1 Sam. 1.18 the text sayes expresly that her countenance was no more sad As 't is the great priviledge of assurance That Christians may then with confidence cry Abba Father so also 't is a great means to Assurance The hearing of prayers is a mighty strengthening to faith and the strengthening of faith does strongly tend to assurance Besides Christians may pray for assurance they may be importunate for a glimpse of his face for one beam for one smile and his bowels won't let him deny them Hence you shall finde it that such as are most frequent in Prayer are most blest with assurance Praying Christians have much intercourse and communion with their God And thus there may be a national kinde of assurance I say a national plerophory when God shall poure out a spirit of prayer and supplication upon his people and they with united and concentricated abilities shall besiege the Throne of grace there is no doubt there can be no doubâ— but at length he will yield up such a mercy to his praying People 5. Times of outward exigencies are sealing times 2 Cor. 4.16 Though our outward man decay yet our inward man is renewed dayly that feeds upon hidden Mannah a precious restaurative for a fainting Christian Manna you know was rained down in the wilderness and when the Israelites provision failed them then Manna was rained down When the water-pots are filled up to the brim then was the water presently turned into wine and so this hidden Mannah is provided for sad and cloudy conditions We except only the case of total desertion when the soul has not the least light shining in upon it which is the severest judgement that a true Christian is capable of but in other distresses especially outward and temporal distresses he does reveal himself more immediately to them And though the creature frown yet he will smile upon them Beleevers they are the friends of God and 't is no part of friendship to forsake them in the saddest times St. John when a banisht man in the Isle of Pathmos then God shewes him that glorious Revelation Paul and Silas when in prison then brim-full of joy which breaks out into Psalms of praise In the fiery trial as there is some scorching so there is some light too And God does prepare his people for the seal of the spirit by thus melting and softening their heart for the softer the heart is the clearer will the print of his
as have a plain antipathy against sin against the very picture and appearance of sin such as prefer Hell it self before it such as loath it even as himself loaths it men that are ready to pluck out their right eyes for him to cut off their right hands for him Do you think he mayn't manifest his love to these What sayes the Apostle John he that is born of God cannot sin 't is a plain impossibility that he should so far put off his filial affection as to make it his work to displease him much lesse can he take so strong an advantage of his goodness as therefore to provoke him because he knowes that God loves him These men only tell us what they would do if they had assurance but truly they are not like to have it till their hearts be changed and then they 'l be of another minde 2. Love is a sweeter and surer and stronger principle of obedience then fear So that God did infatuate the counsel of that Achitophel Machiavel I mean when he stilled that venom into the hearts of Princes that they had better rule their subjects with a Rod of Iron then with a Scepter of Gold that they had better enslave them by fear then engage them by love The truth is he had given them such Rules that he kn w if they followed them they could not possibly be loved and therefore he would fain perswade them that 't is better to be feared And though this may seem to adde some sparklings to Majesty and to brighten the Crown of Soveraignty yet it leaves it far more tottering more unfixt and uns tled upon their heads There is such a virulency mixt with fear such a tincture of hatred in it both these affections are much of a colour sad and pale And therefore that Tyrant was so wise yet as to expect hatred Oderint dum metuant sayes he he knew whilest they feared him that they would hate him And then there is a reluctancy and Aversation in fear And those workings upon the soul that come only from terrors they usually prove abortive And what though a body be pulled and haled and scared into obedience the soul is not conquered with all this A slave does but watch an opportunity for shaking off the yoke And then there is a depressing and disenabling power in fear it contracts and freezes up the motions of the soul it clips the wings it takes off the wheels it unbends the bowe Trembling and Paralytick motions are weak and languishing Indeed fear 't is nothing but Praecoxtristitia a crude and indigested kinde of sorrow and 't is the sowrer because it is not ripe And therefore God himself that is a most absolute Monarch and has a boundless infinite supremacy over all things yet has far more glory from them that love him and only passive obedience from them that fear him Indeed he never goes about to rule any by fear but those that have first trampled upon love and are no longer subjects but profest Rebels 'T is love that glews and fastens the whole Creation together Those seeds of love which God himself who is love has scattered amongst Beings those sparks of love which God himself who is love has stampt upon Beings maintain the whole fabrick of the world in its just beauty and proportion The harmonious composure of Beings the tuning of the several strings makes them sound out his praise more melodiously O how comely is it to see the sweet context and coherence of Beings the loving connexion and concatenation of causes one being espoused to another in faithfulness and truth the mutual claspings and twinings the due benevolence of entities Behold how goodly a thing it is and pleasant to behold Beings like Brethren to dwell together in unity It calls to minde those precious drops of love that fall from the head of the first Being and fell down upon the skirts of inferior entities And is not there as much of this love to be seen in the new Creation in the work of grace in the soul Is not the foundation of the second Temple laid in love is not the top and pinacle of it set up by a hand of love Are not the polishings and carvings of it the works and expressions of love the witty inventions of love Is not the structure maintained and repaired at the constant expences of love Is it not inhabited by a Prince of love one more loving then Solomon is there nay what is the whole Gospel else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cluster of Redemption as some render it what is it else but a bundle of love The Law that was an hammer to break hearts I but the Gospel that 's a key to open hearts And truly all the terrours of Mount Sina the Thunder-claps and the lightning flashes the Earthquakes and the smoaking of the Mountain and the voice of the Trumpet have not so much power and prevalency in them as one still drop that falls from Mount Sion You are now come to the Mount of Olives a Mount of Peace and sweetness a Mount that drops fatness and in this Mount will Christ be seen And he comes to restore all things to their primitive love he restores the powers and faculties of the soul to their first and original concord he knits his gifts and graces in the bond of love he comes to reconcile Beings to make antipathies kisse each other The Wolf and the Lamb must be at peace the Leopard and the Kid must lie down together The whole Gospel like the midst of Solomons bed in the Canticles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is pav'd with love Now sure you can't question whether this be the more prevailing way For O think but a while what a potent oratory there is in love what a welcome tyranny what a silken bondage what a downy and soft necessity Glorious things are spoken of thee thou Lady and Queen of Affections thou art the first-born of the soul and the beginning of its strength Who would not be captivated by so sweet a Conqueror Who would not be melted in so delicate a flame What heart would not entertain so pleasant an arrow The Psalmist was struck through with not of thy darts when he panted so after the streams of water The Apostle Paul had another of thy arrowes sticking fast in him when he cryed out The love of Christ constrains me Vulnus alit venis Sacro carpitur igne Believe it the strongest arguments are fetcht out of Loves Topicks We need not use many perswasions to such a soul it has a fountain of Rhetorick within There is a present expansion and amplification of spirit for the welcoming of so happy an object O how will such a soul twine about a Precept suck sweetness out of a Command catch at an opportunity long for a duty How does it go like a Bee from flower to flower from duty to duty from Ordinance to Ordinance and extract the
irrecoverably Thou expected'st no lesse then a Crown of glory but canst finde nothing but chains of darkness and a gnawing worm How golden was thy dream of happiness didst thou not fancy the light and beams of heaven ripening the fruits of Canaan for thee did'st not â—hou think thy self upon the top of Mount Pisgah refresht with soft and delicate breathings â—aking a full prospect of the beautiful Land of â—romise Nay didst not thou think that some of the milk and honey of the Land flowed into â—hy mouth That thou wett plucking off green Apples from the Trees Nay that thou hadst the â—ery tastes and relishes of the Olives and Figs â—nd Pomegranates and Grapes in thy mouth â—ut behold thou wakest and art in a wilderâ—ess amongst Briars and Thorns amongst fiery â—erpents in a dry and thirsty Land where no â—weetness is Thou tookest that for the whisperâ—ng of the Spirit which was but the hissing of â—he Serpent Thou thought'st thy self in the veâ—â— Suburbs of the new Jerusalem in the Temple 〈◊〉 the sanctum sancterum when as thou wert all this while but in an Egypt in a Babylon in a prison in a Dangeon Thou didst exalt thy self like the Eagle and build thy nest in the Stars But with what indignation wert thou swept from thence How thou art fallen O Lucifer son of the mâ—rning 3. Consider what kinde of diligence is required And 1. Be diligent in self-reflexion A clean heart chews the Cud ruminates upon its own actions Give thy heart frequent visits and see whether it keeps that print which the sealing spirit stampt upon it read over thine evidences if there be the least blot wash it out Try thy graces by a Scripture Sun-beam Hast thou within a continual feast Why then dost not thou envite thy thoughts thither that they may be satisfied as with marrow and fatness Why dost noâ— thou compel them to come in Let them drink sweetness out of their own Fountain let them blesse the womb that bare them and the breastâ— that gave them suck Let them be afraid of entring into theiâ— hearts that have no quietness within unless likâ— the Leviathan they can sport themselves in a raging Sâ—a that foams out mire and dirt But thoâ— canst steep and bathe thy thoughts in a Calâ— and composed spirit Why dost not thou listeâ— to thine ovvn musick Why dost not thou glance upon thine ovvn beauty Assurance consists in a reflex act and by such vvorkings 't is maintained iisdem alitur quibus gignitur 2. Be diligent in Prayer Beleeve it assurance does not come vvith those vveak vvishes and velleities that are so frequent in the mouths of many O that we were sure of heaven of happiness O that our souls were well provided for O that we knew what should become of them to eternity Truly these are but gaping and yawning desires as if hidden Manna would drop into their mouths This great blessing requires a wrestling prayer The White Stone is given to none but a Conquerour The spirit won't set his seal to a faint and languishing velleity An Echo won't answer a whisperer a weak voice is not worth a rebound The truth is there is a great deal of Vicinity and friendship nay I think I might say Consanguinity between Assurance and Prayer Prayer should be Plerophoria quaedam explicata Assurance does mightily enliven and animate Prayer and Prayer does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cherish and maintain Assurance Go then unto thy God and be importunate with him beg a smile a glance a beam of his face desire him to take all worldly things again unless he will sweeten them with his love Tell him thou canst no longer feed upon husks and desire him to give thee somewhat that 's fit for a soul to live on 3. Be diligent and frequent in communion with thy God Conversing with God puts a lustre and radiancy upon the soul descending to the Creature puts a Veil upon that former brightness sweet and familiar entercourse with thy God puts thee into the number of his friends and friendship brings assurance and confidence along with it Would God dost thou think admit thee into his most shining and beautiful presence would he thus display himself to thee and make known his most secret treasures of goodness and sweetness unto thy soul unless he loved thee would thy Saviour thus smile upon thee would he thus unbosom and unbowel himself to thee would he thus flourish in at the lattices unless he were thy spouse would he thus kisse thee with the kisses of his mouth would he tell thee so much of his minde unless his heart were with thee would he accept of thy prayers and thy performances thy spiritual sacrifices if he meant to destroy thee didst thou ever know him deal thus deceitfully with any would he give thy soul such frequent visits such gentle breathings would he so often whisper to thee that which the world must not hear if thou wert an enemy as well as they canst thou think thy self in darkness when the Sun looks upon thee Canst thou doubt of quenching thy thirst when the fountain bubbles out and flowes upon thee Canst thou doubt of liberty in the yeere of Jubilee What is the Dove in the Ark and yet can it finde no rest to the soal of her feet Canst thou question thy safety under the wings of Christ No whatever it was that put out thy joy it did first estrange and alienate thee from thy God And couldst thou but recover thy former neerness to him thou need'st not doubt of the same affectionate expressions from him Communion with God 't is that which gives an heavenly and eternal Plerophory 't is that which maintains the assurance of glorious Angels glorified Saints And that which takes away all hope from the damned is this that they are perpetually banisht irrecoverably excommunicated from the face of their God Depart from me I know you not there is more in that then in fire and brimstone But God has said unto thee Seek my face and let thy soul echo out its resolution Thy face Lord â—ill I seek for all certainty flowes from God from that fixt and unshaken Entity from that Original immutability that is in him And when God sets his seal unto thee he prints somewhat of this upon thee And therefore the more God gives of himself to thee the more Assurance he gives thee Go then to the place where his honour dwells go to the place where his glory shines You know that the Apostle Thomas when he was absent from the Apostles meeting he fell into a strange distrust of that which the others were very well assured of Go then to those Ordinances that drop golden Oil upon the soul and make its countenance to shine Hide thy self in those clefts of the Rock that God may make his goodness passe before thee God will there beam out upon thy soul he will warm it with his love and will then seal it to
the day of redemption Observ 3. Christian Assurance deserves diligence 'T is a miserable thing to toile for vanity and emptiness to sowe the winde and to reap the whirlewinde But to take pains for happiness who would not be willing to this An Israelite that would be loath to spend his time in gathering stubble would willingly spend it in gathering Grapes A wise Virgin vvill chearfully put in so much Oil as will make the Lamp to shine The soul will never be weary of gathering hidden Manna Assurance is a very satisfactory thing men take a present and compleat acquiescence in it 1. Consider it in Temporals what won't worldlings do to secure their Lands and Goods and Estates How do they seek for Bonds and Seals and Oaths and Sureties and yet think all this too little They have set up an Ensurers Office and will scarce venture a Ship at Sea unless it can have an unquestionable Plerophory unless one will secure it from warres and another from Rocks and a third from windes and tempests And this is one of those stings and vexations which God has put into temporals that they are uncertain Many a worldling has pined away under this very notion that his riches had wings and could flie away when they lift And this was the reason why the Epicures were all for enjoying the present moment because that was all they were certain of and therefore they would have devoured and soopt up the quintessence of all happiness in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they could Thus Anacreon sings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this was that which made the Heathen so angry with fortune a goddess of their own framing because she put them alwayes upon blind uncertainties This made the Stoicks to run into the other extreme to fix themselves in an unevitable certainty in a sullen necessity to anchor upon fate rather then to be left to a wavering contingency 2. Assurance in Intellectuals is very satisfactory There 's nothing that tortures the soul more then scruples and difficulties it makes it to dwell like a Lilly among thorns The Scepticks were a perpetual wrack to themselves Objections flie like dust into the souls eye and sometimes 't is fain to weep them out How does it vex the Naturalist that his head is so non-plust as that he must flie to the refuge of an occult quality How impatient was Aristotle what boylings and tossings in his breast more then in Euripus because he could not give a full account of the ebbing and flowing of that river He threw himself into it as if he thought to finde more rest there then in his own spirit discomposed only with this uncertainty Every question checks the understanding and makes it remove a little from certainty as the learned Verulam observes Every question 't is some grace to errour and some repulse to truth But how sweetly does the minde relish those first and common notions that carry a native light and convincing evidence and certainty in them and won't give the soul leave to doubt and how does it bathe it self in those crystalline streamings out those pure derivations of secondary notions that freely bubble out from these fountain-principles which for their certainty sometimes are honoured with the name of axioms And some give this rule for a trial and touchstone of notions Whatsoever proposition the minde does fully close with that is unquestionably true because the minde cann't rest satisfied but with certainty And that which it gives but an hovering and imperfect assent to is but probably true Now though sometimes a falsity may come under the fair disguise of an apparent certainty yet this is also sure that the minde cannot so fully and sweetly acquiesce in an apparent certainty as in a real certainty As neither can the will so fully close with an apparent good as with a real good for in realities there is a sure Entity at the bottom which is a just foundation for appearance whereas the other is a meer colour a surface a shadow And the more perfect any intellectual being is the more of certainty it has Our knowledge therefore here is but cloudy and enigmatical shadowy and in a glasse The nearer to God any being is the more it has of certainty And therefore the Angels and Spirits that see God face to face are satisfied with his Image Truth then plucks off her veil pulls off her mask that the soul may salute her And this is the great Prerogative of that infinite and supream Being God himself that he has an independant and eternal certainty and beholds all beings and motions of being past present and to come without the least shadow of variation And those things which pose created beings are more plain and obvious to his eye then first principles are to ours The very intimate forms of beings are naked and anatomized before him He looks down upon the Sons of men and sees them rolling and fluctuating tost and tumbled up and down in uncertainties sometimes even questioning him in his wayes and his dealings while as he rests in a full and absolute Omniscience And this is his great goodness that he allowes us certainty in those things that concern our welfare and happiness 3. In spirituals and eternals assurance is very satisfactory Religion should be above syllogismes and disputings Spiritual notions should have the seal of God in their foreheads they are not to be struck like sparks out of a flint but are to spring like light from the Sun they are to flow like streams from the Ocean And Principles of Religion must be built upon a Rock upon the most sure and unquestionable grounds that can be Men that build for eternity had need to lay the foundation sure and they must build gold and precious stones upon the foundation that which has a solidity and a firm certainty in it And if this were observed 1. You would not have such jarres and divisions in the Church You would not be so much troubled with the noyse of Axes and Hammers Imposing things questionable as certain is agreeable to that spirit which allowes no other assurance but this that their Church is the true Church 2. The mixing and blending of Religion with uncertainties is that which does emasculate and dispirit and endanger it 't is a dashing the wine with water 't is an adulterating the gold with drosse so as it won't endure the fiery Triall 3. The taking up Religion upon uncertain grounds does put men upon an odious lukewarmness and neutrality for men can't be zealous for a thing they doubt of It puts them upon variableness and unconstancy upon the very brim of Apostasie and it may be plunges them into it Nay it strongly tends to Atheism some do so long question which is the true Religion as that at length they resolve to have none at all 4. The leaving the success of Religion uncertain does damp and cool the spirits of men The learned moralists amongst
what is there in the explication can you see so much beauty in happinâ—sse when her Mask is on how glorious then will she appear when she is unveiled does the soul sing so sweetly in a Cage of Clay what melody think you shall it then make when 't is let loose to all eternity We now come to winde up all in a word of application Now the more pure and delicious a truth is the more do the men of the world disrelish it the more bright and shining it is the more offensive to their eyes The more orient the Pearl the more do they trample upon it Evangelical discoveries meet with the fiercest oppositions The Serpent will be sure to winde into Paradise and the seed of the Serpent ever knew how to still venomous and malignant consequences out of sweet and flowery truths 'T is the Devils work to imprison all truth but the nobler and more precious truths must be sure to be put in the lowest and darkest Dâ—â—â—â—â—s As here now Assurance of salvation 't is the very Crown and joy of a Christian the Flos lactis the Cream of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to nourish souls 't is the budding and blossoming of happiness the antedating of Heaven the prepossession of glory 't is the very Pinacle of the Temple the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how fain would he throwe Christians from thence how would he blast glory in the bud how fain would he pull down the Suburbs of the new Jerusalem how would he stop all the fresh springs that are in these how would he seal up the luscious influences of the Pleiades how fain would he Lycurgus-like cut up all the vines of Canaan that no spy might ever bring one Cluster of the Land of Promise He himself must feed upon nothing but dust and how does he envy them their hidden Manna That Son of the morning is now bound in chains of darkness and how does he envy them their light and liberty how fain would he cloud and eclipse their Sun and stop it in its race nay set it ten degrees backward How does he envy them one beam of Gods face a grape of Canaan one smile one glance of Gods eye Now he could finde out no fitter instrument to rob Christians of their joy then Antichrist that grand enemy of the Church that spiritual Nero that Tyrant of souls that vice Beelzebub that Prince of darkness that rules in the Children of disobedience He rules them and yet they are Children of disobedience for all that This Bestian Empire for so 't is stiled in the Revelation delights only in sensuals and strikes at spirituals It strikes at the vitals of Religion at the power and essence of godliness Here are the men that must cry down Assurance under the names of presumption security an heap of Enthusiasmes as if this hidden Manna would breed all these worms If men do but dip in the Honey-combe and take some of these voluntary drops that sweat from it freely of their own accord as Saul told Jonathan they must certainly die for it O this were a way to open their eyes as it did Jonathans They are loath to let men taste and see how gracious God is lest they might trust in him There are therefore two things which I shall here endeavor by way of Application First to give you a brief discovery of those grounds that necessitate the adversaries of this truth to deny assurance Secondly to take off that vain and frivolous cavil that assurance is a Principle of Libertinisme and that if men be once assured of their salvation they may then do what they list And first for the grounds that make them deny assurance And though I might here shew at large that all Popery the Qâ—intessence of it is extracted out of guesses and conjectures their whole Religion is but a bundle of uncertainties a rude heap of contingencies built upon the thoughts of others upon the intentions of a Priest yet I shall let that passe now and give you these four considerations that prevail with them to deny assurance 1. They lay too much stresse upon good works Now assurance is too goodly a structure to be built upon such a foundation They part stakes between grace and merit and so leave the soul in a tottering condition There is so much pride bound up in the spirits of men as that they are loath to dâ—pend upon another for their happiness they would have an innate and domestick happiness within themselves But alas self-bottomings are weak and uncertain and they that build upon their own good meanings and thâ—ir good wishes and good resolutions upon their good endeavours and good works when they have done all they have built but the houâ—e of the Spider These that spin salvation oâ—t of their own bowels their hope 't is but as a Spidâ—rs web And there are many that neitheâ— thus spin nor toil and yet I say unto you thaâ— a Pharisee in all his glory is not clothed like one of these If men do but enquire and look a little to the ebbings and flowings of their own spirits to the waxing and waining of their own performances surely they will presently acknowledge that they can't fetch a Plerophory out of these Beleeve it the soul can't anchor upon a wave or upon its own fluctuating motions So that 't is a piece of ingenuity in them to tell men that whilest they build upon the sand they can have no great security that their house will last long they may safely say of the Spider that it can have no certainty that its house shall stand Whilest they lean upon a Reed wee 'l allow them to question whether it won't break or no nay if they please they may very well question whether it won't pierce them through They can be sure of nothing unless they be sure of ruine Assurance cannot be founded in a bubble in a creature for the very essence of a creature is doubtful and wavering it must be built upon an immutable Entity upon the free love of God in Christ upon his royal word and oath the sure expressions of his minde and love upon the witness of the Holy Ghost the seal of God himself Here the soul may rest and lean and quiet it self for with God there is no variableness nor shadow of turning The creature is all shadow and vanity 't is filia noctis like Jonah's gourd man may sit under its shadow for a while but it soon decayes and dies All its certainty is in dependance upon its God A creature if like a single drop left to it self it spends and wasts it self presently but if like a drop in the fountain and Ocean of Being it has abundance of security No safety to the soul but in the arms of a Christ in the embraces of a Saviour No rest to a Dove-like spirit but in the Ark of the Covenant and there 's the pot of hidden Manna You know that
dying Bellarmine was fain to acknowledge that the nearest way to assurance was only to rest upon the free grace of God in Christ And they what cry down duties so much if they would mean no more then this that men must not trust in them nor make Christs of them nor Saviours of them as they use to express it wee 'l easily grant them this if they 'l be content with it 2. They take away that clasping and closing power of faith it self by which it should sweetly and strongly embrace its own object They would have the soul embrace cloudâ— and dwell in generals they resolve all the sweetness and preciousness of the Gospel either into this Universal Whosoever beleeves shall be saved or else which is all one into this conditional If thou beleevest thou shalt be saved Now this is so far from assurance as that the Devils themselves do thus believe and yet tremble The thirsty soul may know that there is a Fountain but it must not presume to know that ever it shall taste of it The wounded soul with them may take notice that there is balm in Gilead but it must only give a guesse that it shall be healed They won't allow the soul to break the shell of a promise so as to come to the kernel They silence faith when it would speak its own Idiom My Lord and my God O what miserable comforters are these How can they ever speak one word upon the wheels one seasonable word to a weary soul when as all they can reach to by their own acknowledgement is to leave the soul hovering betwixt heaven and hell And as they say in matter of reproof Generalia non pungunt so 't is as true in matter of comfort Generalia non mulcent Yet to see how abundantly unreasonable these men are for in the matter of their Church there they require a particular appropriating faith a monopolizing faith that the Church of Rome is the only true visible Church and this is no presumption with them Thus they can imbrace a dull errour and let go a prâ—cious truth But the true Church of Christ as 't is it self built upon a Rock so every member of the Church has the same security And the soul with a spouse-like affection does not only conjecture who is her well-beloved but is in his very arms and breaks out into that expression of love and union I am my well-beloveds and my well-beloved is mine But how strangely does their conjectural certainty take away the sweetness of such Relations Christians with them must only conjecture that they are the Sons of God the spouse must only guess at her beloved Husband the sheep must hope that this is the Shepherds voice O how do they emasculate and enervate Religion how do they dispirit it and cut the very sinews of the power of godliness But all you that would finde rest to your souls must know that you can never apply a Christ too much that you can never appropriate a Saviour enough that whole happiness is in union with him 3. They deny perseverance and so long may very well deny assurance And yet the Arminians have an art of reconciling assurance and non-perseverance They allow men a little brief assurance for one moment a breve fulgur a little coruscation of joy that onely shewes it self that it may vanish and disappear The summe of their meaning amounts to thus much For that moment that thou art in the state of grace thou mayest be sure on 't but thou canst not be sure that the next moment thou shalt be in the state of grace As if a Christian were only a Ball of fortune to be tost up and down at her pleasure And indeed they make grace as voluble and uncertain as ever the Heathen did fortune And if they would speak out grace with them is Res vitrea quae dum splendet frangitur And vasa gloriae with them are little better then vasa fictilia they can dash them in pieces like a Potters vessel And then make no more of it then Epictetus at the breaking of a Pitcher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is but a usual thing Hodie vidi fragilem frangi Vain men that think the grace of God as mutable and unconstant as they themselves are that can remove men from Heaven to Hell as often as they please that with a daring Pen can blot names out of the book of life and reverse the seal of Heaven when they list This must needs strike at the root of assurance and leave the soul in such sad doubts as these 'T is true I am now feeding upon the milk and honey of the Land of Canaan but I may return to the wilderness again to the bondage of Egypt again 'T is true I am now a Temple of the holy Ghost but how soon may I become a prison a dungeon the receptacle of every unclean spirit What though I be now a vessel of honour how soon may I become a vessel of wrath and though I be for the present in the loving hand of a Saviour yet I may be to morrow in the unmerciful paw of the Lion Pray tell us now has the soul any great security all this while are the friends of God no surer of his love then thus 'T is happy for Christians that 't is not in the power of these men no nor of all the powers of darknesse to put a period to their joy no not to put the least comma or interruption to it No they may as soon dethrone the Majesty of Heaven it self they may as soon pluck the Crown from his head and wrest the golden Scepter out of his hand nay they may as soon pluck out the Apple of his eye they may as soon annihilate a Deity as pull thee out of his hands as rob him of one of his Jewels Thou art kept by the mighty power of God through faith unto salvation We can't close up this better then with that heavenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those triumphant expressions of the Apostle Paul For I am perswaded that neither life nor death nor Angels nor Principalities nor Powers nor height nor depth c. 4. They never had any assurance themselves and so they would willingly deny it to others There is so much pride and envy in the spirits of men as that they are very loath that others should have more happiness or be more sensible of happiness then themselves They do here Calamum in Corde tingere they tell you what they finde in their own hearts nothing but conjectures and shiverings and tremblings nothing but slavish doubts and feares But the voice of assurance 't is a still voice the spirit speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That soul only hears it to which it speaks The sparklings of the White Stone are secret and undiscernable to a carnal eye No man knowes it but he that has it 'T is Manna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the visible and