humiliation and humiliatiâ—… disposeth a man to partake of the secrets of Gods counsell and especially in the matter of particular assurance Isai 57. 15. Caution Yet is not this help so absolutely necessary as that I should put it in practise under every condition of body if I am not able without prejudice to my health to bear fasting I shall thereby more distemper my body and consequently more weaken my spirits then is convenient or indeed lawfull and thereby give greater advantage to Satan to trouble my tired mind then hee had before In such a case commend thy condition to the publique prayers of the Church especially upon days of solemn seeking God If persons be sick and in danger of death then a Minister shall have a bill handed to him to pray for their bodily health and that is good that in these days wherein every Ordinance of God and Duty of ours growes into disreputation men shew they value the prayers of the Church but I wonder that among all our bills there are no complaints of soul-sicknesse Oh Beloved it would do a Ministers heart good as we say to receive a score or two of bills upon a Sabbath day to this purpose One that hath an hard heart that hath been often heated and is grown cold again one that hath been long under conviction and finds no gracious issue of it one that cryes aloud after God can have no Answer one that is assaulted with fearfull temptations that cannot get any evidence of Gods love and goes heavily all the day long c. desires their prayers It may be God expects you should thus make many friends to speak to him that thanks may be rendred by many on your behalf as the Apostle expresseth himselfe in a like case 2 Cor. 1. 11. And neglect not to bee present as often as possibly thou canst at the publick prayers of the Church especially such as are put up in relation to thy case There is a remarkable story of one out of whom by the prayers of Mr. Rothwell an eminent Minister of late years in the North See Clark in the life of Rothwell and some faithfull Brethren a Devil was cast the man yet continuing dumb for some years after till he being present in a Congregation where he was particularly prayed for at the close of the petition God opened his mouth and he said Amen publickly and spake to Gods glory ever after So in thy case who knows whether God reserves comfort for thee to be dispenced in such a way Lastly Every day the Saints of God especially under bondage and darknesse can finde occasional times to knock at the door of grace when they are at leasure from necessary imployments There be some haunts where most men bestow themselves in the intervals of businesse in the breathing times between one imployment and another One man fills up these breaches parentheses and odd ends of time with idle discourse another with such and such pastimes lose-times we may better call them as commonly they are used a third haunts the Ale-house or a worse place it may be but such a souls usual haunt as I am speaking of in those fragments of time is the throne of grace and prayer and holy conference with God in other private Duties that is his pastime Will you know where David haunts at midnight when he cannot sleep At midnight will I arise and Psalm 63. 6. praise thee 119. 62. Will you know where his haunt is after meals Not only evening and morning but at noon also will I cry unto thee Psal 55. 17. If you enquire what time he begins in the mornings see Psalm 119. 147. I prevented the dawning of the morning and cryed In a word to shut up this head some people I know charge this way of seeking assurance with trusting in Duties and the persons that so seek with pride in them But sure there is more pride in not condescending to begge then in begging 'T were an unheard thing that a begger should be proud of his trade He that prays feelingly hath the greatest security against pride CHAP. XVI Concerning seeking Assurance in Sacraments Where a practicall Question whether and how Baptisme administred in Infancy can be helpfull hereunto THis assurance is promoted by Sacraments These we call by the warrant of St. Paul the Apostle seals Rom. 4. 11. Now the Spirit that is the personal seal may make use of the Sacraments as the instrumental seals of this assurance 1. Baptisme I mean not the repetition of it which is a course some vain people are seduced unto in hope to get comfort by it but many have found it hath been an occasion of many sad and fearfull Apostacies from the standing Ordinances of Jesus Christ and so hath eaten out the heart of their love to and zeal in following God in them whiles their prejudices to their former baptisme have caused prejudices against the Ministers that dispensed it and the Churches wherein they received it and so they have proceeded by degrees as finding no persons or administrations free from exception to throw off all ways of worship and duty altogether which when they have been made to see the evil of their way as it may by Gods goodnesse come to passe though seldome it do they find all the peace they got in those ways was but meer imposture But I mean the renewed meditation of the spiritual signification and end of that seal of the Covenant which having been applied to thee in thy infancy becomes of force to thee as soon as thou comest to know and to accept of the Covenant in the serious choyce and intention of thy heart One main intent of Baptisme is to work an assurance of the pardon of sinne by the sprinkling of the bloud of Christ And herein it answers to Circumcision Col. 2. 11 12. compared with Rom. 4. 11. Which Circumcision was a seal of the Righteousness which is by faith i. e. of the righteousnesse of Christ made ours by faith for justification 'T is called the baptisme of repentance for remission of sinnes that is signifying and sealing forgivenesse of sinnes to the conscience of a penitent sinner Now if a man Mark 1. 3. have not only a great Landlords word but his seal to assure him of such an estate he is confident thereupon to abide a trial at law before a just Judge so if thou make a right use of this seal thou mayst plead it whenever Conscience shall sit upon thee and call into question thy Spiritual or eternal condition Think now and then upon thy baptisme and the end of it and labour from thence to rise to a belief of the performance of that to thee in truth which was sacramentally exhibited to thee in the signe And know this That laying hold of the graces promised and sealed in Baptisme upon the terms convenanted gives thee a just and legal claim to them Object But this Sacrament was administred
prejudice against the truths herein contained I beseech you for Christs sake let none of you turn them into matter of dispute if in any thing I differ from any of your judgments For I know it is an usual policy of Satan to make use of differences in opinions though never so small and trivial as impregnable fortifications against the power of truth when it proceeds from persons from whom we differ I pray remember that although the matter here treated of according to Christians various experiences may beget different apprehensions in some things yet the main substance of these Treatises is of common and that necessary use to all Let us not lose that we agree in as to the benefit and use of it whiles we strive for an unprofitable victory in that wherein we differ I have for the most part avoided of purpose peremptory decisions in doubtful points and all unsavoury reflections to my best judgment altogether I hope you will all make use of that wherein all Saints agree and not trouble others with that wherein you disagree The Lord grant you may and then I know my present labor will not totally be lost If but one poor soul be converted supported comforted hereby it will be too great a reward for my slender pains However because we must cast out the net to catch as many fishes as we can though we must be contented with how few soever God shall think fit to bring into it I have thought fit to make way to your acceptance by this Preface and having so done commend it and you and this Piece of mine to Gods blessing and intreat you to do the like in your most solemn Prayers for The unworthy Authour your Servant in the Gospel SIMON FORD Decem. 13. 1654. To the READER THe Subject of this Treatise being the Spirit of Bondage and the Spirit of Adoption will I fear meet with some disgusts at least not savingly relish with every palaâ—e in these times wherein people are so strongly addicted to a pleasurable Religion desiring as well an easie way to bring them to Christ without those terrors and disquiets of conscience which usually accompany the new birth as a pleasing continuance in their Regenerate estate in Christ without those renewings of repentance and that course of strict obedience the Gospel calls for Now to those who do not carry in their brests any prejudicacy of opinion touching the Points laid down in this Treatise but desire earnestly the clearing of every saving Truth I shall not need to say any thing the holy Spirit of God is promised to guide them into the knowledge of all necessary Truths who desire in sincerity to be experimentally acquainted with them But those who are likely to be offended with Doctrines of this nature let me encourage to the serious study of this Book As the Subject of it is spiritual so it is handled not only with much solidity of Judgment and acutenesse of Learning but also with much â—piritualnesse as in which the reverend Author doth not only present the truâ—hs of Christ in a way of Speculation for the delight of the mind but also suits them to the hearts of people in a way of Practice for the benefit of the soul which is certainly the most excellent and most profitable way of opening Scripture for as it is the saving Duty of people to practise what they know whereupon that which Epictetus makes one of the first principles of Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the making use of Rules and Precepts in the course of life the same our blessed Saviour and the Apostle S. James make one of the first Principles of Religion If ye know these things happy are ye if ye do them and not they who are hearers only but doers of the Word shall be blessed in their deed So it is the incumbent work of Ministers in all they deliver either in the Pulpit or by the Presse for the winning of people unto Christ or building them up in the faith not to keep in high Notions or Speculations of Truths but to endeavor to bring them to be practicable without which all Teachings and Discourses will be but vaine and unprofitable What Austin notes of the three great Philosophers that Socrates excelled in Philosophia activa and Pythagoras in Contemplativa but that Plato utramque jungendo Philosophiam perfecisse laudatur The same I must say of Divines they do most excel in handling the Doctrines of the Gospel who make it their work to joyn the Practical and the Speculative together How far this life bloud runs in the veynes of this Treatise wil be easily discerned by the eye of every one that shall please to take the pains to read it They who do not before hand stomack the Matter and Subject of it will not I perswade my self be offended with the manner of handling it The elaborate pains the Authour hath taken in this Work wherein are many great and precious Truths asserted many knotty points which have not a little puzled the spirits of tender Christians cleared up to their comfort material Questions satisfactorily answered and the spiritual condition laid open very fully in reference to the state of Bondage before Conversion and the state of Adoption after it and all this and very much more in a solid way both of Scholastical and Practical Divinity deserve much encouragement from the people of God for whose Souls sake He hath thus travelled But there is not any thing of greater provocation to faithful Ministers of the Word to take paines both by Preaching and Writing then the diligence of People in Hearing and Reading As I shall therefore commend this Work to the serious perusal of all into whose hands Gods Providence may cast it so in reference to the study of it I License it for the Presse as that which may tend exceedingly to the improvement of Graces the comfort of afflicted consciences the inlightning of the ignorant in points of so necessary concernment the conviction of folly in those who presume of their being in Christ before they have had any sense of their sinful and miserable condition by nature and many wayes to the great advantage of all who have not yet attained to a right understanding of these Mysteries of Salvation THO. TEMPLE To the READER THe Author of this Treatise hath learnt to deny himself that he might study and exalt Jesus Christ He is none of that Graecian strain whom the Orator smartly censured of old Do illis eruditionem do Doctrinam fidem Religionem nunquam isti coluerunt For he hath been at Athens and learnt Christ there as Dionysius the Areopagite did Act. 17. 34. He could not content himself with such a Revelation as flesh and bloud doth impart to carnal Gospellers Mat. 16. 17. and therefore he hath begged the Testimony Revelation and Demonstration of the Spirit 1 Cor. 2. 4. Ephes 1. 17. that he might have the Spirit of God for a Witnesse
closure with him He that can thus distinguish seasons of applying the Law and Gospel let me say of him as Luther of him that knowes the difference between them Sciat se esse bonum Theologum Let him know he is a good Divine indeed CHAP. XXI Four main Duties pressed upon them THis Truth also affords seasonable and sutable Exhortation to four sorts of persons 1. To those that have been in this condition and have had a good issue of it 2. To those that have been under it and have lost both the sense and fruit of it 3. To those that are yet under it 4. To those that yet are altogether strangers to it The first of whom we shall speak to in this Chapter viz. 1 To those whom the Spirit hath led through the wildernesse so as after all their difficulties to cause them to rest on the other side Jordan I commend these Duties to them 1 The practice of Humility Pride is in no person so odious as in him that as Solomon speaks comes out of prison to reigne Eccles 4. 14. Thence God alwayes minds his people of the Wildernesse and of Egypt to keep their hearts low in Canaan Deut. 8. 2. 3 14 15 16 17. I have read of a King who being advanced to the Throne from a Agathocles Potter would alwayes be served in earthen ware to mind him of his original And heard of a Doctor who attained to great dignities in our memory who preserved as a monument the very skin breeches in which he came first into the University And truly let the choicest of Gods Saints consider the fears and terrors the tears and sighs and groans of the state of bondage let him think how often he hath layen at Gods doors and begged for a crum of Grace a grain of Comfort how often he hath with the returning Prodigal been willing to take it for a great engagement if he might but be admitted among Gods hired Servants or with the poor woman in the Gospel if she might but have the gnawing of the scraps that fell from his table and think whether a proud lifting up the head to a self-boasting and self-pleasing frame be a sutable issue of such a condition a proper conclusion from such premises Pone hostes vulnúsque tuum solitúmque timorem Post clypeúmque late mecum contende sub illo Saith Ajax in the Poet to Vlysses who from being his submissive petitioner for protection in the field was now become his confident Antagonist and Competitor for Achilles his arms in the camp And think how God may then mind you of those former passages and that with just indignation if now you any way lift up the heele against him 2 Watchfulnesse considering 1. That although the Holy Spirit be not the Author of it yet fresh sins may occasion the reducing you into the same troubles True thy condition being once in Christ can never be so unsafe as formerly but it may be altogether as uncomfortable nay perhaps more uncomfortable then it was before I say more uncomfortable because your sins will have aggravations then that they were not capable of before and the hopes which you have been raised unto by conversion and it may be comfort will increase the misery of your falling from them That which I have said before concerning the ends of the Spirit in bringing us into such an house of bondage would afford us a new meditation here it being our duty to accomplish the ends of the Spirit in all his works And therefore I shall for the farther prosecution of this head refer you to the fourth of those ends before mentioned only remember what I say Sins after conversion may make us doubt whether ever we were converted and so make us act over all our former Tragical parts again which ever wee passed through before conversion even sins of omission and I cannot but think that the Apostle may intend some such intimation 2 Pet. 1. 9 He that lacketh these things i. e. that neglects to grow in grace as is pressed in the preceding verses is blind c. and hath forgotten that he was purged from his old sinnes i. e. may question whether ever he were or no and the following words more encline me to this interpretation It follows Wherefore the rather brethren labour to make your calling and election sure c. v. 10. 2. That Sathan watcheth all advantages to reduce you back again if not to a state of condemnation yet to an apprehension of it Keep your evidences and your assurances ever in your eye Watch against temptations that tend to enslave you again So will a captive to the Turk when once escaped take heed of staying within the reach of his cruel task-master But I shall take up this again hereafter on the fifth Doctrine and thither refer you 3. Thankfulnesse which will also be heightened by these considerations 1. How important a work it is that God hath wrought in you It is a work that accompanies salvation for whom he calls he justifies and by consequence glorifies Rom. 8. 30. So that although it were troublesome in working yet you may blesse God however seeing it is thus wrought to all eternity O how little was the trouble to the benefit of it 2. How many difficulties and improbabilities such as quite damped your hopes and sunk your spirits you met withall in that dangerous passage It may be there be those that can say At such a time I was quite beaten off from all my hopes I said from day to night he will make an end of me Is 38. 13. And I shall surely one day perish by the hand 1 Sam. 2◠1. of Saul I am cast out of thy sight Jonah 2. 4. I have fought many a single combate hand to fist as we say with the red dragon the old Serpent the roaring Lion and I have even been ready to crosse the cudgels and give out in the perplexity and agony of my spirit nay I have even fallen out with my self and been out of love with my very life and thought my present condition so bad that hell it self would amend it and have been within an hairs bredth many a time of sending my self thither with my own hands and the Lord hath stepped in and taken hold upon me even on the pits brinke and now here I am through his goodnesse a monument of his mercy in the land of the living The living the living they shall praise thee c. Isa 38. 17 18 19. 3. The many provocations peculiar to that condition which you were guilty of in your darknesse Here follow me again with your experiences ye redeemed of the Lord let you and I read over Psalm 78. and 106. and let us look back upon our wildernesse-sins how oft did we speak against God saying Can God furnish a table in the wildernesse How often have we murmured because of the length and tediousnesse of our troubles and wished that we had
not as actually and assuredly so but as one that hath offered himselfe to that relation and will own it to those that upon that offer claim it at his hands Thence though they know not God to be their Fateer yet they lay hands on him upon his free offer as engaged to be their Father and so by frequent acts of relyance grow up into assurance that he is so when they find such fruâ—ts of their reliance as evidence a real relation between God and them I know many of Gods Saints do and I think they should call God Father when they scarce know whether they may be so bold or no and speed that way 3. That if any one of Gods elect want the assuring testimonies of Gods Spirit it is their own fault seeing God holds it forth to them in many a precious promise And if they dare not call God Father it is because through clouds of temptation and corruption they darken those evidences which might demonstrate their sonship For justification and sanctification if discovered are sure foundations of comfort and assurance Thence their condition is exprest by darknesse which is not the extinguishing of light in the object or in the eye but clouding it 4. Of those that have this assurance and enlargement thereupon very few or none keep it at all times alike and can alike improve it on every occasion Great sinnes and great troubles c. may many times cloud and sometimes as to the act blot out the evidence of their Adoption Thus David wanted this Spirit Psal 51. 11. 12. A child having offended may scarce dare call Father whiles that guilt remains uncovered 5. Even the high and heroical acts of assuring faith in Gods Saints are not always free from some mixture of doubting else there were no difference between assurance and plerophory or full assurance Answ â— But to answer more particularly 1. To the first Question 1. All the Elect of God have not presently when called the particular assuring testimony of Gods Spirit though even that belongs to them because of some obstructions that either from Satan or their own hearts may be put in their way A man may be long a child of God before he know himself to be so There must in order of nature be the certitudo objecti before certitudo subjecti for I can never be sure of a thing before it is And how long this proposition I am justified may be true before this I know I am justified I cannot tell it may be divers years 2. An elect child of God for any thing I know or to my utmost knowledge the Scripture reveals may go to heaven without that particular actual assurance or a particular confidence to addresse himself to God as his Father otherwise then by claim as before for I conceive it is not essential to the having of eternal Life to know that a man hath grace actually but only to have those things in him whence the evidence of the truth of grace may be to a clearer and more enlightened spirit discovered Though it be said He that believeth not shall be damned yet it is no where said he that knows not he believes shall be damned 3. Yet is every such elect child of God The reality of his relation to God produceth in a Saint those fruits even when he himselfe doth not know them As appears in second troubles in Gods people after conversion Faith produceth those acts not by its assuring but uniting act carryed out after holinesse and obedience to God by the secret seed of God that is in him by a natural inclination I mean from the new nature though he be not so visibly acted by moral perswasion or force of argument from graces received as those that see they have grace and are adopted usually be As in those creatures that want reason there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Infants a natural love to parents though they cannot argue themselves by reason into the duties that evidence it from the particular knowledge of that relation And upon the same account they are affected with the evil of displeasing their parents although they feele no stripes and do not draw out that sorrow by argument from their Fathers love 2. To the Second Question I answer 1 That neither is it necessarily thus in all that have been under a Spirit of Bondage though elected upon the reasons before alledged 2. Yet have such that have been under a Spirit of Bondage more special promises of this kind which could they lay all hold on they would attain it but Satan taking the work of the Spirit out of his hand and finding them prepared for such impressions of trouble by the former work keeps the very stamp of a Spirit of Bondage on them when they are as to their condition under a Spirit of Adoption Mat. 11. 28. Isa 57. 15. 3. Nay when they get comfort and assurance it is commonly the stronger and more full and firm Understand this point thus then That usually and in Gods ordinary way of dealing with his Elect when he hath brought them under bondage by the Spirit he doth send them a Spirit of Adoption in its evidencing acts as well as in the rest Though he may sometime vary from the usual and ordinary rule And the giving of the Spirit of Adoption in these acts is to be understood as that of the Spirit of Bondage and its method before discovered that except possibly in some few singular cases it is ordinarily so CHAP. IV Arguments to prove this Thesis or Proposition NOw let us advance to the proof of the Thesis Quest How appears it that God doth so ordinarily Ans 1 By his Promises 2 By his Design in bringing under the Spirit of Bondage 3 By the Duties that he expects of his Saints 4 By the Experiences of his people Arg. 1 By his Promises which engage him thereunto John 16 10 11 12 the same spirit that is promised to convince of sin saith Christ shall convince of righteousness and of judgment Of righteousnesse because I go to the Father i. e. he shall convince poor burthened souls that there is a sufficient righteousness in me to cover the guilt of all their sins and this by my Ascension which declares the full discharge of the debt which on the behalf of my Elect I contracted and because I go to my Father my admission to my Father gives full assurance that I am again received into his favour and so there remains no cause of his displeasure against mee or mine that cast themselves upon me for righteousnesse Of Judgment i. e. of the truth and reality of their own graces as Isai 43. 1 3. Or Of judgment because the Prince of this world is judged i. e. a judgment of absolution of their persons and cause which shall appear by the contrary sentence on their accuser it shall be made appear that God hath condemned him that accused you and kept you in
comprehends every grace in kind and it concerns him to come to the Sacrament to promote it Caution Yet let me add lastly that I speak not this to encourage a lazy credulousness by which we are apt to be easily perswaded without any sufficient enquiry to take it for granted that we have grace because we have now and then some good wishes when as our own hearts if they were well searched would witness to us the faintness coldness inconstancy laziness of our affections towards heavenly things especially in comparison with those large measures of earnestness importunity and diligence with which they are attended in the things that concerne this present life which might be a sufficient confutation of all our good conceits that wee have of our selves Friends take heed that you do not make such truths as these a protection for your supine negligence to examine your selves more throughly and exactly The truth is the persons to whom this cordial is intended are only those who after earnest enquiry after their own estate from other evidences are driven to this Sanctuary as their last refuge not to those who because they wil spare their pains to enquire more at large and particularly fly to this as the most compendious way and that wherein least pains is required to satisfie themselves concerning their condition Yet I fear such truths by Gods just judgment accidentally stumble many souls and no wonder the Doctrine of free grace I dare say accidentally damnes millions CHAP. XVIII Three other Directions And a Case of Conscience concerning the discerning the Motions of the Holy Spirit from tentations and the inclination of our owne hearts 3 TAke notice of the least approaches Direct III. of the Spirit of God to the soul in a witnessing way and follow them by Meditation and Prayer Sometimes the witnesse of the Spirit is not full and through to the satisfaction of all our doubts yet it speaks something tending that way it speaks many things severally and by parcels which laid together would amount to a ful Testimony Now in such cases a soul must be very watchful to take and improve the least hints of the Spirit As in an humane Testimony the witnesses that witnesse in a case before a Judge do not all speak point-blank to the case in question but sometimes very faintly brokenly and imperfectly Now a good Judg in such a case doth not slight such Testimonies as come not full up to a businesse but observes and retaines in memory every thing that is deposed though very defective as to a full proof and at last what one testimony did not sufficiently clear in terminis many testimonyes will make up a full proof of if laid together by a skilful and judicious Lawyer This Art we find the Church using in desertion Cant. 29. There she discovers Christ first at a distance leaping upon the Mountains removing the great impediments to the manifestation of himself suppose conquering mountainous corruptions and mountainous temptations suppose deadnesse and flatnesse of heart in duty c. which looks like a mountain of separation betweene Christ and the soul ver 8. she finds her self unexpectedly enlarged and opened in her addresses to him Thence she concludes he is a coming he prepares his way as 't is said in another case of John he makes every mountain and hill low Isai 40. 4. and every valley he exalts that he may make his way smoother then she espies him behind the wall looking in through the lattess neerer then he was but yet he stands much undiscovered the wall and the lattess here it may be are the obstacles of prejudice and doubting and distrust in our own hearts which keep us from seeing Christ clearly when he comes to us but yet something of Christ shines through them and the Church takes notice of these dark approaches puts a Behold upon them all Behold he cometh behold he standeth behind our wall And at last he calls her forth into a pleasant converse and walk with him v. 10. 11. and there fully manifesteth himselfe to her If God write thee a love-letter though the hand in which it is written be but uneven and it be not to be read but by spelling every word wilt thou not take that pains that thou mayst understand it The spirits testimony when it comes under Gods hand and seal to the heart is oftentimes so obscurely written that a man is fain to spell and put together many words experiences providences to make it up However the evidence may be sufficient that is pick'd out of them altogether Think then such a time I was refresht at a sermon enlarged extraordinarily in such a Prayer my heart was affected with an extraordinary measure of tendernesse in such a Sacrament I was even ready to despaire and God stayed me by a promise even ready at another time to make away with my selfe and God stayed me with an unexpected providence c. All these put together may perhaps make up as much as this Fear not I am thy Salvation c. Thy sins are forgiven thee God answers sometimes Psalm 85. 8 in a soft voyce in a whisper and it concerns us to observe narrowly as Benhadads servants 1 Kings 20 33 4. Labour aftâ—r more of the Spirit of sanctification and that is the way to get the Direct IV. witnesse of the Spirit of Adoption The spirit that seals us up to an holy assurance is an holy Spirit Ephes 1. 13. This is certain the more holinesse the more assurance The promise runs so Isai 32. 17. The work of righteousnesse shall be peace and the effect of righteousnesse quietness and assurance for ever I conceive the place intends inherent righteousnesse comparing it with the former verses where it is attributed to the Spirit as his work in barren hearts The like promise we have from our Saviour Jo. 14. 21. He that hath my Commandements and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and manifest my self unto him I am confident the reason why many persons do not recover an evidence of the Spirit assuring their consciences of their good condition is either that in their judgments they preferre peace before grace ease before holinesse and powre out many more prayers and tears for those then for these or else that they content themselves with finding in themselves some generalities of good desires and sincerity in the main and so sit down in a forme of godlinesse contented to stand at that stay Beloved it will concerne us to press hard after the Lord to follow after reach forward and press on they are the phrases of the Apostle Ph. 3 12 13 14. that we may apprehend that for which we are apprehended 1. If an evidence be never so faire yet if we be carelesse of it and let it gather dust or dirt or filth we may not be able to read it And certainly
embraces welcom to you but his Commandments troublesom and his yoak intolerable especially considering that he affords you those refreshments that they may oyl the wheeles of your spirits and make them goe the more nimbly in his wayes Is it not just with him to with-draw the encouragements and leave you notwithstanding to your tasks of duty to toile in the brick-kilns and work out your very hearts in an uncomfortable drudgery without the least refreshment at all to quicken your spirits thereunto These are the terms upon which God will manifest himself so to his people as to dwel and abide with them John 14. 21 23. If a man love me he will keep my words And my Father will love him and we will come to him So it may be will a soul say but how long will he stay when he comes Why the next words shew We will make our abode with him We will dwel with him for continuance That expression of our Saviour Christs seems a strange expression When ye have done all those things which are commanded you say we are unprofitable servants why Because we have done but what was our duty As if it were to be the complaint of a Saint that he can do no more for God then he should CHAP. XXX An Exhortation to improve Assurance received by 1 living upon 2 pleading our Evidences II. LAbour to improve and make use of Exhortat 2. Assurance had to the utmost You need not forbear this duty because your Title is but weak and disputable This makes a man many times carelesse of bestowing cost upon a piece of Land because there is a flaw in his Evidences But here you need not with-hold your hand for that because yours are as sure as heaven and earth can make them Quest But you will ask me how I answer Answ 1 Live on it at all times A Christian hath a threefold life here by faith The Just lives by faith 1 A life of Justification and this life he lives by faith in an applicatory relying Act in its adhering depending act John 5 40. Rom 1. 17. 2 A life of Sanctification And this we live by the same Act of faith radically originally Because it is that grace which on our part makes application of Christ to the soul and the soul to Christ and so the Instrument of union Now from this union and engrafting into Christ for Justification Christ becomes to us a root of Sanctification John 15. 5. But we live a life of Sanctification quoad actus exercitos in the fruits and streams of actual holinesse not only from that act of Applicatory reliance but also because these fruits are moral acts and so must be brought forth in a moral way by Motives and Encouragements and in their most noble actings they are alwayes so from the Faith of Assurance or Evidence as was before shewn So Gal. 2. 20. 3 A life of Consolation John 14. 1. And this life we live by improving a Faith of Assurance only Faith of Relyance as I have shewne may give support but it cannot give comfort But faith of Assurance gives comfort in the saddest cases 2 Tim. 1. 12. Improve your Assurance then to a life of Sanctification and consolation 1 Improve it to a life of Sanctification Believe up your graces when they are low believe down your corruptions when they are high Believe into your Judgments light in darknesses and doubts into your Wills strength and resolution in temptations and assaults Every grace that is purchased by Christ promised by the Father wrought by the Spirit you may challenge You may if you want any materials for the spiritual Edification of your souls have recourse to your Evidences and they warrant you to take it upon the Lords soil where-ever you can find it Go to the Lord boldly and say Lord I am troubled with barrennesse and deadnesse but I find in my Evidence a Promise that my soul shall be as a watered garden Isai 58. 11. that the desart shall blossom as a rose c. Isai 35. 1. I find a great deal of weaknesse faintnesse and wearinesse upon my soul in holy Duties But I find upon my Deeds that the yoak of Christ shall be easie Mat. 11. 30. That they that wait upon the Lord shall renew their strength that they shall mount up with Eagles wings they shall run and not be weary they shall walk and not be faint Isai 40. ult That the way of the Lord shall be strength to the upright Prov. 10. 29. I am fickle and fleeting in my resolutions But my Copy saith Be strong and God shall strengthen your heart Psal 31. 24. That God will strengthen me with the right hand of his righteousnesse Isai 41. 10. That hee will write his Law in my heart and his Statutes in my inward parts that I shall not depart from him Jer. 31. 32 33. and 32. 40. I am very subject to powerful and domineering lusts and corruptions but I find in my writings that my old man is crucified with Christ that the body of sin may be destroyed That sin shall not have dominion over me Rom 6. 6 14. That God will subdue mine iniquities Micah 7. 19. I want particular graces I cannot believe But my Evidence runs by way of Promise The just shall live by his faith Hab. 2. 4. That thy people shall say My God we know thee Hos 8. 2. I want Repentance but Lord it is written Thy Saints shall look and mourne Zech. 12. 10. Patience but I find that thou art my God and thou art the God of patience Rom. 15. 5. 1 Cor. 10. 13. I am under Affliction and I desire it may be sanctified And 't is written That all the fruit of Affliction shall be to take away sin Isai 27. 9. That it shall make me partaker of thy holinesse Heb. 12. 10 11. Say Lord I find those in my Deeds sealed in the Sacrament and I know they are growing on the soile of thy love and Christs merit Lord give them me 2. Improve it to a life of Consolation There is no condition but thou hast peculiar comforts to live upon For Spirituals Isai 40. 1. Against sins Isai 1. 18. Mic. 7. 19. Hos 14. 4. Against sufferings spiritual Isaiah 50. 10. Against Temptations 1 Corinth 10. 13 In Temporals as far as they are good Psal 84. 11. Against poverty Psal 34 9 10. Against sicknesse Psal 91. 3 4 5 6. and 41. 3. Against reproaches Math. 5. 11 12. Against persecutions Math. 5. 11 12. And abundance more of all sorts you may find in that excellent Treatise of Mr. Leigh concerning the Promises There be some special comforts which are depending upon the doctrine of the Assurance of the Saints by the Testimony of the Spirit and you have several of them in the following part of this 8 of the Romans 1 That however low your condition be for the present and how sad soever Gods dispensations of providence may seem toward you
sin of ordinary incursion which thou hast been most secure of and madest ordinarily the least account of when thou hast at any time fallen into it Sometimes whiles a Saint watcheth diligently against the incursions of greater sins or such as are more suspicious to him some sin that he makes little account of lyes lurking in the throng to do him a mischief like the Adden in the path as Dan is described Gen. 49. 19. biting the horse heels so that the Rider falleth backward Now the truth is no sin is smal in it self and a smal sin in comparison frequently admitted either by wilfulnesse or security may like a little thief as well steal away such a Jewel as thy spiritual Assurance is as a greater nay because thou thinkest it smal it thereby becomes great by customary commission It may be thou hast not repented for it in particular though often fallen into as thou hast of others and that hath made thee so easie to admit it again into thy heart of late that now it is growne a familiar sin and thou beginnest to regard it in thy heart It need not amaze thee if in this case God withdraw the light of his countenance from thee and that smal sin may do thee that mischief which a greater of which thou art more jealous cannot As a Pick-purse in the habit of a Gentlewoman is least suspected in a Fair and can more securely steal then in ragged beggarly accoutrements That sin which is most unlikely may do it the more easily because it is so unlikely CHAP XXXII Seven other particulars of Advice in this case 3 IF you find that you lost it by such or such a miscarriage of your own you must speedily labour by proceeding in an holy severity against the Malefactor to turn away wrath from you The longer thou delayest the harder it will be to recover the clear sight of thy evidences when thou hast suffered them to lye long under the dirt and dust of such sinful pollutions Take this course then 1 Lament and bewaile both your losse and the cause of it When sin provokes God to hide his face there is a double cause of mourning If a man could notwithstanding sin enjoy the smiles of Gods face yet it is the duty of Gods Saints to mourn for sin and certainly the Saints never mourne more kindly then when the warm beams of Gods love distil the soul into tears as they will do and that upon this account that it is a thing directly contrary to Gods holy nature and Law and therefore displeasing to him though he do not alwayes testifie his displeasure against it But now when to this shall be added the actual manifestation of his high displeasure in the turning away of his face from the souls of his dear Saints for its sake here certainly their sorrow hath a double occasion and they are inexcusable if they shall in this case rejoice as other people Hos 9. 1. Those persons are vain talkers as the Apostle speaks Tit. 1. 10. who deny the Saints of God the exercise of so necessary an affection as godly sorrow in such a condition which is in effect to expose them to a continual darkness uncomfortableness under the absence of God seeing God hath professed that he will with-draw till men acknowledge their offence Hos 5. 15. and hath annexed comfort to a mourning condition Mat. 5. 4. and promised to dwell with the contrite spirit and to revive their hearts Isa 57. 15. and 61. 2. and anointed his sonne with the oyl of gladnesse in especial manner for the sakes of them that mourn in Zion and especially confines his healing grace to brokennesse of heart Isai 61. 1 2 3. putting so honourable a name upon it as to own it for his chiefest and most acceptable sacrifices yea to account it in stead of all other sacrifices For so the expression imports Psal 51. 17. Friends will you lament the losse of your temporal evidences and vex at your own folly in mislaying them or parting with them and can you so easily bear the losse of eternal ones 2. Repent and do your first works Except Apoc. 2. 5. the cause be removed the effect will still remain Till the sinne be removed for which God hath withdrawn himself God will not returne He that avoyds a place because of the infectious ayre or any other inconveniency in his habitation there will not in reason returne till the cause of his removal be removed If thou wilt have Gods face towards thee as at former times thou must set thy face towards him as at former times I have formerly enlarged upon that remarkable place Jer. 31. 18 19 20. Where as soon as Ephraims heart turnes Gods bowels are turned too Is Ephraim a pleasant child c. therefore my bowells are troubled for him c. It is no boot for men to bewail their losse except they remove the sinne that causeth it God may say in this case as he did to Joshua Why lyest thou upon thy face Israel Josh 7. 12. hath sinned and I will be with you no more except you destroy the accursed from among you So he may say to thee why dost thou lye whining at my feet Vp and destroy the accursed thing take away the sinne that makes me leave my habitation and I will return again but till then I will not be drawn to rteurne by all thy prayers and tears Mourning for sinne pleaseth God no farther then it turns us from sinne 3. This and some other special duties which may tend to Gods special glory you may bind your selves to by vowes Psalm 51. 13. 4. But if you cannot finde any thing extraordinary in your selves as to matter of sinne which may move God to withdraw and the Spirit to detain from you the clear sight of your evidences it will yet be good to wait upon God in all duties of Religion with double diligence at such a time and to labour at adventure in the exercise of those duties to affect your hearts with the farther sense of your inclination to those sinnes which are more peculiarly hinted out to you before as especially active in procuring all such sad days to the people of God to waite patiently upon God without those usual distempers of spirit which oftentimes the people of God prolong their troubles by during this time of expectation 5. Labour as much as possibly you can to grow in selfe-abasing humility and an high prizing and pretious esteem of Gods presence that thou maist thereby answer Gods expectation in his present cloudy walking towards thee seeing perhaps he withdrawes his witnessing spirit meerely by way of prevention as oft times he doth God may fore-see the inclination of thy heart to spiritual pride which thou dost not see God may foresee that too much familiarity with him may be apt to be answered with contempt on thy part and if so he may in pity and prudence withdraw the matter
of blowing up the coals as well as by throwing water upon them To move you hereunto consider 1 There is little difference as to the comfort of grace between grace lying dead and no grace at all A man that hath riches and God gives him not an heart to enjoy them wherein is he better as to the comfort of his life then a man that hath not a penny in the world This is an evil thing under the Sun saith Solomon Eccles 6. 1 2. A man that hath no grace enjoyes no communion with God sits dull and unprofitable under all Ordinances makes no spiritual advantage of any enjoyment and so doth the man that hath grace un-improved 2 The lesse you stir up your graces the less you will be able to use them when you have need If a mans faith humility sorrow for sin be away in one Duty or two he will not find them readily at hand when he would make use of them again A tool a man useth at every turn will not be so often out of the way as one he useth but now and then Besides suppose them constantly at hand yet if not imployed they will be rusty and unfit for use except they be rubbed up by constant imployment 3 Corruptions will be stirring daily and Satan will be perpetually blowing them up especially in the Duty of Prayer There is no Duty in which the people of God complain Ut jugulent homines surgunt de nocte latrones Vt teipsum serves non expergisceris Horat. more of distempers and distractions then that Duty The thief is abroad active and vigilant and shall the Traveller ride on carelesly and not look about him to keep his weapon in a readinesse for every assault There is no rode more infested with Thieves then the rode betweene earth and heaven the Traffick is precious and therefore a man had need stir up and quicken himself to all the cautiousnesse that may be and muster up all his strength for a convoy to secure the passage Now there is no convoy that more secures all our duties in that traffick and all our returns then a convoy of active graces 4. The Saints of God have used to do so to call upon themselves and to quicken themselves unto a spiritual and lively performance of duties to God David is frequent herein Psal 103. 1. All that is within me praise his holy name Arise faith humility self-denial joy hope and be stirring I am about a duty of importance and that to a God to whom I stand deeply obliged do your best therefore to help me to praise his holy name So Psal 57 7 8. My heart is fixed or prepared or ready Awake my glory Tongue See you do your duty lively and vigorously awake my Psaltery and I my self wil awake early i. e. I wil stir up all my graces to bear you company And the whole Church complains of the want hereof Isai 64. 7. 5 God in all his grants takes special notice of the activity of our graces in approaching to him Jer. 30. 21. Who is this that engaged his heart to approach to me saith the Lord q. d. There are many that approach to me but who is that among all the rest that engaged his heart to approach to me Of all the rest I take notice of him he quickned all his graces and stirred up all his soul on purpose that he might approach to me As if a great man come to a Town and publick entertainment be made him if any one among the rest be more active then ordinary he takes especial notice of him Who is this that makes so much ado above all the rest I must take special notice of him and gratifie him with some extraordinary favour God le ts passe an hundred lazy Petitioners and seeks out a fervent one in a throng of Christians 6 If you do not stir up your graces to seek God God will stir them up for you If an horse that hath mettal enough grow dull the rider puts to the spur to quicken him If you grow dull and careless in Duty God will spur up your graces and quicken you to your pain and cost too Indeed saith God is it so Can such a man afford me no better services then so is every slight slovenly performance good enough for me Well I will be served with that that costs him something before I have done with him With-draw thy comforts from him Spirit smite him sickness vex him Satan persecute him enemies I will warrant it I shall hear from him shortly in another guise manner Hos 5. 15. In their affliction they will seek me early Take this for an usual rule Ordinarily after a continued deadness and formality of Spirit upon a Saint in Duty comes some sharp affliction or other CHAP LII A Question how Saints may recover out of deadnesse in prayer answered something about formes Quest BUt how shall I stirre up my selfe to seek the Lord How shall I recover out of this strange deadnesse and formality of spirit which I am fallen into Answ 1 Vse not to set upon the duties in which you approach to God without meditation David says of himselfe whiles I was musing the fire kindled Psal 39. 3. Meditate principally upon the most proper moving objects of every grace Faith acts upon Gods faithfulnesse in his promises to stirre up faith therefore meditate upon God in his faithfulnesse and that as declared in some special promise that concerns thy case and condition Love and thankfulnesse are exercised upon the goodnesse of God Meditate upon the goodnesse of God to thee in particular to stirre up those graces humility is most affected with a mans own vilenesse and Gods glory compared together here then set out God in his majesty as gloriously as thou canst in thy meditations then view thy selfe and thy own vilenesse especially reflecting upon those sinnes of thine which have had most vilenesse and loathsomnesse of circumstances and are attended with the most abhominable aggravations And so in other graces 2. Choose the most free and lively seasons for duty The morning before worldly busines hath deadned flatted the spirit is of special use for prayer 'T was not for nothing that David so often made choyce of that time Psalm 5. 3. 59. 16. 88. 13. 119. 147. 63. 1. 108. 2. c. If a man will attend any businesse without distraction or disturbance that is the time to be beforehand with the disturbances of dayly businesses and occasions When we slip out of every worldly imployment into prayer or at night when we are half asleep mix nods with petitions no wonder if we complain of deadnesse and dulness and distraction 3. Watch to prayer Col. 4. 2. Continue in prayer and watch thereunto c. 1 Pet. 4. 7. Be sober and watch unto prayer Watch against Satan who will then be busie to disturbe you it may be with Atheistical and blasphemous thoughts and other
time of judgment and 't is part of their plague that God will laugh at their destruction Prov. 1. 26. 27. Be-fool thy selfe and be-beast thy selfe before God that thou shouldest be so improvident as to neglect the providing of any materials to build thee a shed against a storme or to think that thou shouldest never see a time in which thou shouldst have need of God Say Lord thou art just but I am wicked It is righteous with thee to stamp my punishment with the very image of my sin Thou art righteous though thou shouldst never open my lips or my heart though thou shouldest seal my condemnation to my soul by sealing up both my heart mouth and not suffering me so much as to open my mouth to petition for a pardon 3. Earnestly gâ—oan and sigh hefore the Lord as thou canst desiring him that he will not take against thee the advantage which thy provocations have given him that he will enlarge thy heart and bestow upon thee the Spirit of supplication And who knowes whether in praying that thou mayst pray God may not teach thee to pray 'T is not for nothing that God bids even carnal men to pray Act. 8. â—… Though they cannot pray acceptably without the Spirit sure 't is because in his ordinary way of dispensation the Spirit of prayer is given in praying as the spirit of faith is given in hearing though we cannot hear acceptably without faith Me thinks the words hold forth no less Luke 11. 13. He gives the Holy Spirit to them that aske him We cannot aske the Spirit as we ought without the Spirit yet we get the Spirit in asking 4. Think not thy present estate utterly irremediable For though there be a time when God will not be found of sinners though they seek the blessing with tears Heb. 12. 17. yet know that there is no time in which he excludes a penitent and sincere hearted petitioner And the reason why many a prophane Esau failes in finding is because he failes in seeking If thy heart be now so affected as is before described know God hath in part heard thee in giving thee an heart so seriously affected with its own barrennesse deadnesse and impenitency and know farther that barrennesse felt and complained of and groaned under is no more barren but occasionally fruitfull in many sweet affections though yet thou be straightened in expressions And there may be more prayers in one groane from an heart that is sensible of its own inability to pray then in many large discourses and â—rations to God from a formal and customary devotion 5. Shouldst thou dye in this condition with thy face towards heaven yet thou mayst dye with hope that thy present seed time of tears shall end in an harvest of joy that though thy mouth be shut on earth yet seeing God hath opened thy heart it shall also be opened in heaven The Thiefs prayer on the Cross was an effectual prayer though but a short one Let that keep thee from despair but let it not encourage thee to presume He that made but one prayer in his life and that at the hour of death yet that one prayer prevailed to open Paradise I fear his example hath occasionally shut it to thousands of presuming sinners that have presumed upon the same admittance yet as to thee whose heart God hath opened I dare present it as an encouragement Tell me not God opens not thy mouth if the heart be open 't is far more then if the mouth were never so enlarged One sigh in secret of a broken heart is more then many loud howlings of frighted Formalists and Hypocrites That key that opens the heart will open heaven too 6 And lastly Now resolve in the strength of Christ and the Covenant of Grace which hath layd help upon him for thee that if ever thou get out of the present trouble if ever thou be enabled to break these bars of indisposition streightnednesse of spirit thou wilt never be so neglectful of maintaining the acquaintance thou hast gotten with God as thou hast been in getting it And take heed for time to come that thou performe thy resolutions in that kind Take heed prove not so ungrateful or ill-natured as to look no more after God when once the present turn is served and thou thinkest thou canst go alone Let God see that thou seekest his acquaintance for his own worth and excellency not meerly for mercenary ends and thy own necessities Lest God deal with thee for time to come as men use to deal with those that haunt them only when they have need of them lest he resolve not to be at home when thou knockest for him henceforward and avoid all occasions of being spoken withal walk on the other side of the street that hee may not meet thee and be occasioned to take notice of thee and know thee afar off look high Psalm 138. 6. and keep distance and either in judgement shut up thy mouth and heart to prayer again which he may easily do 't is but with-holding the supply of the Spirit and thou art as dead as a doornaile as we use to say or else open it in a greater judgment to let thee tire and weary out thy selfe with such cryes and howlings as hee is resolved to turne the deafe ear unto And that is an heavy judgement to have the mouth opened in prayer and heaven shut against it Lam. 3. 8. 2 If thou be one of that holy generation of Seekers not above duty but under it Psalm 24. 6. Hast by a constant intercourse with God entered an holy acquaintance with him in former times and therefore takest it ill that thou canst neither send to him nor hear from him now that at so needful a time thou hast lost thy wonted correspondence and canst not because all thy wonted posts of holy and flaming affections and importunate expressions are stopped give him intelligence of thy condition 1 Do not judg over harshly of thy self because thereof For it is a thing under the greatnesse of trouble incident to the best of Gods Saints and is not so much to bee imputed to them as to the burthens that oppresse them Curae leves loquuntur ingentes stupent Little troubles are loud but great ones dumb 'T was Hezekiahs case Isaiah 38. 14. Lord I am oppressed The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a Verb of the third Person and Feminine Gender saith one of the Rabbins hath relation â—o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 12. which we translate a pining sicknesse and 't is as much as if he had said My wasting Disease hath so spent my very spirits that I am grown a meer stock so dull and stupid that I cannot perform any duty of Religion as I would And 't is the usual complaint of most of Gods people that the weaknesse of their bodies in such a condition much deadneth the vigour and activity of their spirits 'T was Jobs case chap. 6.