long and after a few minutes more be spent it may be this night this hour the foot of death may tread me into the earth I carry a Jewel in this earthly Cabinet that is more worth then all the world If Satan lay hands on it I am infinitely miserable to all eternity and whether if I dye this night the divels may not come to fetch away my soul I know not O if I could dye into another world once and have hopes to live again and recover my condition if it proved worse then my expectation I might adventure one of those lives upon an uncertainty but when as I must dye into eternity that my Sun must set and never rise again that what is said of a war is more true of death that in it non licet bis errare that though the tree that is cut down through the sent of water may grow again yet when a man dyes he cannot live again in this world Job 14 9 10. 14 but must measure out either wo or happinesse by the minutes of eternity O what is it worth to have the Spirit of God testifie that we are his children new born to the Inheritance of the Saints in light O how precious a mercy is it to have the zeal and earnest of that Spirit to assure it beyond Question 2. I am assured of this also that without the witnesse of the Spirit you cannot so fully have your hearts untyed from wordly encombrances It is true indeed that a soul that hears of the excellency of Christ and the glory of those things that are within the Vail may be convinced by the Spirit of God to adventure all that he hath for them but 't is still with fear lest he should miscarry in the losse of both As a Merchant that is fully assured that there is Merchandise in the Indies that is more precious then those English Commodities that he adventures for it may be drawn to put his whole estate in hazard that he may make a voyage thither but still there are misgiving and distracting cares attend this adventure O saith he I have put all I have into such a bottom indeed if it return safe I may be a hundredfold gainer but sea and Pirates may rob me of all my hopes and then I am lost both in my present estate and future expectations So a man to whom the Gospel is preached upon the presenting Christ as infinitely precious to the soul may be brought to deny himself and forsake all to follow Christ out of hopes to enjoy him but 't is with much fear True saith he if I get Christ I am an infinite gainer But if Satan cheat me or if Christ will not entertain me then I am of all men most miserable I have lost all my comforts my portion of this life and eternity too And therefore till the soul be sure of Christ it ever casts an eye backward as Lots wife on Sodom though Grace check those fears and keeps the soul on in its course yet still I say it meets with many temptations to think upon its adventure especially if Christ frown a while and to wish that it were to do again and many sad strâ—glings of spirit it hath with these temptations 'T is an hard thing for a poor soul to adventure all the world and have nothing in hand for it but only to expect its returnes hereafter What sayes the worldling A bird in the hand is worth two in the bush and that Cardinal Give me my part in Paris and take who will my part in Paradise And as some say now as well as in the Apostles time Let us eat and drink for to morrow we shall dye 1 Cor. 15. 32 and after death we know not where we shall fare better But a man that gets the witnesse of the Spirit is like one that adventures for a present Commodity a Commodity in hand a thousand times beyond his price or hath the earnest of his bargain put into his hand is certainly assured of the faithful delivery of the whole at an appointed time He never looks back upon his bargain so as to be tempted to repent it but rather as rejoycing that for so little he hath gotten so much See how the Apostle triumphs in this Phil. 3. 7 8. and 2 Cor. 4. 17. and those Saints Heb. 11. 9 26 35 and 10. 34. 3 I am assured also that you cannot be assured of your state of Adoption but by the Spirit of God The Arguments from which carnal men draw their evidences for Gods love how weak how fallacious are they God lâ—ts me thrive saith one therefore he loves me Ah fool so doth the Grazier fat his beast for the day of slaughter My conscience never troubles me saith another O mad man 't were thy happinesse if it did No more doth the man in a Lethargy complain of pain and yet he is the nearer to death for it But I live under the Gospel and go to Church c. Thou shalt lye the deeper in hell for that if it prevail not with thee to conversion But I pay every one his due So did many millions that are now in hel Heathens and Pharisees But God is merciful and I hope will have mercy on me at the last Though he be so he hath damned many millions in hell already that had as much confidence in his mercy as thou But I am not such or such a sinner So said the Pharisee Luke 18. 11. and yet was unjustified The Angels sinned but once and that it is likely in thought and are in hel and many thousands are there that have sinned far lesse then thou But Christ hath dyed for all men and so I have a share in his bloud O desperate Delusion Doth not Scripture say He laid down his life for his sheep and are all his sheep are not the most of men goats and shall be set at his left hand Might not all the damned in hel have hoped for heaven upon that ground as well as thou And are they not disappointed But I have gifts more then ordinary I can pray and expound Scripture and convert and build up others And yet thou maist be like sounding brass or a tinkling Cymbal 1 Cor. 13. 1 2. Those that are converted they seek Assurance in unlikely wayes too till they receive the Spirit of Adoption One resolutely chears up his heart and as it were enforceth himselfe to take comfort and to be at peace in the assurance of his good condition without following God in Duties and Ordinances for it Another begins to idolize his Duties c. and now sure saith he my estate is good for I hear attentively pray affectionately shed tears over my sins abundantly c. Another reasons himself into this perswasion fetching from the Word such and such grounds which he perswades himself suites his condition and thence concludes all wel And you shall see hereafter how fallible these are 3
Tim. 1. 6. 6. 20. 2 Tim. 2. 16. As knowing their inconsistency with Christian seriousnesse 3. By timorous despondency and cowardize of spirit Thus many a soul that hath begun well in this way hath met with a serious conviction in a Sermon and been contented to follow it upon hope its work would soon be over and thereupon hath set upon a serious search of his ways and prayed and confessed and mourned for sinne and for all this can see no progresse at all that he makes either in holinesse or peace multitudes of lusts strive still and it may be he now feels them stirring more then ever before as a waking man feels every flea that bites him but a sleeping man though he have many about him yet feels them not and multitudes of temptations assault him which he could not foresee And now saith he I perceive I am entering into a melancholy profession and I see no end of it and thus 't will be with me so long as I hearken to conscience and suffer every sinne to trouble me thus I expected peace and comfort in this way but I see now there is no hopes of it whiles I am so nice and scrupulous and therefore I will give my selfe scope and elbowroome and not lose my present contents which I can enjoy at my pleasure to wait for others which I despair of ever being able to attain And then he concludes desperately thus I have ceased from my wicked ways and prayed and sought the face of God and waited upon Sermons c. yet can I get no peace no answer of satisfaction to my soul God stops his ears to the voice of my roaring and I am out of all hopes of ever attaining a sound peace in my conscience heaven is everlastingly shut and hell open to my soul wherefore it is the best way in mine eys to give my heart content whiles I may and to take the present time and drive away these melancholy thoughts with sanguine refreshments and recreating pleasures to eat and drink seeing to morrow I must dye Thus the Devil that was cast out in the heat of first conviction returns again this way and not only stops conversion at present but barrs the heart ever after against all scruples tending that way Such a thought as this had like to have undone Israel in the desert Exod. 16. vers 3. 4. By a secret hanging and bankering of heart after some sinne under soul troubles and the Spirit of bondage A man may be angry with one sinne and grievously tormented with the guilt of it whiles he carries a more favourable respect to another As a father that hath many children that he is displeased withal may fall out with one that hath offended him grievously and wish he had never begotten him and yet loves secretly another child who hath not so grievously offended him and then it falls out that the child that there is not so much spleen against recovers his favour and makes way thereby for the reducing of his affections to his brother that lies under more heavie displeasure Or rather as a politique Prince that being vexed with the clamours of the people will sacrifice some favourites to save the rest One sinne may undo such a man as Ananias Acts 5. Magus Acts 8. Sometimes he loves that sin still which he is fallen out with and wisheth he had never had to do with and exclaims against it and against himselfe for entertaining it and that by degrees wins his favour again as a rogue and an whore sometimes fall out so grievously that they call one another all the fowlest names that can be and utter all bitter expressions possible against each other yea wish heartily they had never seen the faces of each other and yet within a few hours can be reconciled again and be as great together as ever they were So Pharaoh when he promised Moses fairest under the rod yet still kept in his heart a desire and resolution to keepe Israel in bondage So the Elders of Israel that enquired diligently in appearance after the Lord yet set up their Idols in their heart still Ezek. 14. 3. This a man may do and yet at present not discern it He may by consequence though not directly will the same sin he is troubled for i. e. Whiles he wils the temptations to it or wisheth he were free to it and could get leave of his conscience to live in it securely and without disturbance perhaps he may have trouble for covetousnesse and unlawful gains and he seems very much bent against it yet perhaps he hath some gainful way which he hath before perswaded his conscience to allow him suppose that of moderate Vsury or the like which he allowes himself in that brings all back againe 5. By secret hypocrisie of heart which hinders a man from discovering the bottom of his Wound There is this natural evil in the heart of most men though they be as vile as any yet they are loath to own their evils at least with all their aggravations indeed they are vile creatures but yet they are not so bad as people think them they have done evil indeed but they were drawn in by others they had a good end in what they did they have not made a trade of it c. Such hypocritical concealments as these must needs hinder the deepness of conviction in themselves and occasion a mis-application of the remedy by those who are the ordinary Physicians of souls in such cases As if a Patient deal deceitfully with a Physician and discover not the bottom and root of his Disease as far as he can no wonder if he miscarry seeing the Physicians medicines are intended to meet with no distemper but that which is discovered and so far only as it is so Besides 't is possible in some soul-troubles the hypocrisie may be more grosse in more notorious sinners who intend to make no other use of it then barely to right themselves by a forged repentance and contrition in the eyes of those whom they have scandalized These both appear notoriously in the case of Saul when Samuel had charged home upon him his disobedience in sparing Agag first he playes the hypocrite more secretly in excusing the sin I have sinned saith he in transgressing the Commandment of the Lord but I feared the people And when that cover will not do the deed then he confesseth it more largely that he had sinned he was convinced of it his excuse would not hold water But why did Saul confesse so much See 1 Sam. 15. 30. Yet honour me saith he before the â—…ers of my people and before Israel if he should not have come off freely in his acknowledgment Samuel would not have been gained to have owned him before the people He playes the hypocrite more notoriously in his confession then he did before in his excuses Thence sound converts so often complaine of a fear of hypocrisie even in their complainings 6
to me in my infancy and therefore I want the lively and sensible application of the element to me which might possibly if it were now to be done prove effectual to give me this assurance What use can I make of such a past Sacrament Were it not beter to re-new it Answ Thou mayst make the same use of it as the Jews did of circumcision although many years after The Jews children no more saw their own circumcision understandingly then thou didst thy Baptisme Object Yea but the mark of Circumcision saythe Anabaptists was visible afterwards and so though they were circumcised in infancy yet they might know that they were so otherwise then by bare relation But I know that I am baptized merely by the relation of friends or the Register Answ The Jewes when men might see that their foreskin had been cut off but that it was done in a sacramental way they knew onely by relation as we have our Baptisme For how did a Jew know that he was borne of Jewish Parents and not of Ishmaels posterity or Esaus among whom circumcision continued when the Covenant was removed from them but by tradition But I will rell thee how thou shalt improve even thy Infant Baptisme Whenever then thou seest that sacrament administred upon others reflect upon thy self and draw an Argument of Assurance from it thus Loe here my soul the bloud of Christ in the element of water not only powred out but applyed to yonder little one And hath not God done as much for me And hath he thus sealed to me the promise of pardon and shall I not believe it Have not I performed by his grace my 1 Pet. 3. 21. Anima non lavatione sed responsione sancitur Tert. l. de resurrectione carnis part of the Covenant in the answer of a good conscience seriously desiring and resolving to take him for my God and do my duty to him to the utmost in the strength of Christ And shall I doubt his performance on his part Did not God shew his willingness to receive mee into his favour and pardon my sins when he was so gracious as to seal his Covenant to me in my very infancy Sure that was a great mercy to me that God afforded me that seal then whereas if I had lived unbaptised to these years possibly my scrupulous spirit would have kept me from it altogether as being unfit to receive it as now it See more of this in another Treatise of the same Authour concerning the practical use of Infant Baptism lately published doth from the other Sacrament Now seeing the Lord hath prevented me with this mercy and claimed me before I could claim him let me not think he will not hold his claim to me now I do claim and lay hold upon him and let me not doubt but if I follow after him I shall in time apprehend that for which I am apprehended in this visible way of claim by Christ 2. The Lords Supper This is an Ordinance in which rightly received Assurance comes on horse-back to the soul if I may so speak so many speaking actions and so many speciall applications in the name of Christ by a Minister standing in the stead and representing the person of Christ may probably be the means to conveigh this blessed message to thy soul from Jesus Christ Sonne or Daughter be of good cheer thy sinnes are forgiven thee CHAP. XVII Containing some practicall cases concerning the Lords Supper with relation hereunto BUt here ariseth an objection Object I am not a fit receiver without this Testimony of the Spirit which you speak of and therefore 't is improper to bid me seek that testimony this way whereas I cannot apply my selfe to this way till I have it in actual assurance Answ Hereto I answer Negatively That proposition which is the ground of thy mistake is but mistaken for truth to wit That none is a fit receiver of the Sacrament of the Lords Body and Bloud but one that is certified by the Testimony of the Spirit that he is a Child of God This is that that puzzles and embroyls many a poor soul that he knowes not which way to take between sinning against Gods invitation in refusing to come and against the institution in coming unworthily But I hope to speak a word satisfactorily in this case That this is a mistaken principle I prove by this Argument The actual assurance mentioned is not required under any of those things wherein we are to examine our selves before we come therefore 't is not necessary to make a fit receiver The graces to bee examined among the Protestant Divines are usually these four Knowledge Faith Charity and Repentance Under Knowledge Charity and Repentance I believe no man comprehends the certainty of his interest in Christ they being graces in their natures quite different from it though possibly in some higher actings of them it be supposed I dare not think there can be none of these without Assurance All the doubt is concerning Faith whether the Faith required to the receiving the Lords Supper be not Faith of perswasion that I am a Child of God from the Testimony of the Spirit I conceive the Faith required to my coming to the Lords Supper is no more but the having accepted the terms of Salvation revealed through Christ my having claimed my share in the free offer thereof in the Gospel and my reliance and dependance upon Gods faithfulnesse in the making that claim good unto me And if I can find these acts have seriously to my utmost knowledg and search been performed by me I need examine no further whether I have sufficient Faith to fit me for the Sacrament And my grounds are 1. Because by these acts there is a real application of the soul to Jesus Christ for justification which the Scripture expresseth by coming to Christ believing and trusting in him as was before shewn and of Christ to the soul which is expressed by receiving him and Psalm 2. 12 John 1. 12 in these acts the nature of faith as it applies Christ for justification is sufficiently expressed Now those that come to Christ cannot be supposed to have the witnesse of the Spirit in their heart that they are Christs For rest or peace of Conscience which is the immediate fruit of that assuring Testimony of the Spirit is promised as the consequent of coming to Christ Mat. 11. 28. and becoming the children of God which is lesse then knowing we are so is set down as the consequent of receiving Christ Joh. 1. 20 And therefore by the way to receive Christ is not to know that I am a child of God but to apply my self to him that I may be so And as for trusting or believing in Christ that it is truly done without actual assurance is clear because trusting in Christ the object of the Gospel is spoken of by way of distinction from this sealing or assuring act of the Spirit as that which goes before
to raise their heart to such a pitch When fervency of spirit comes in with a grosse neglect of quickening endeavours its suspicious Not that a child of God may not now and then find an heat kindled in prayer which he can give no account of But he constantly seeks and labours for it in the regular way 2. It is grounded on a promise A natural man seldome eyes a promise but his wants Ob. Yea but I can draw no comfort from this because all this concernes such as have the Spirit of Adoption in its witnessing work In me that have it not it may be stil a fervency of a natural impression from meere necessity or sense of want Answ 'T is true that this work eminently proceeds from the Spirit of Adoption in its witnessing Act but it also proceeds from the Spirit of Adoption in its renewing Act. The Spirit is a Spirit of Supplication not only as a Spirit of consolation but also as a Spirit of grace Ze. 12. 10. And therefore although such persons who have the witnesse of the Spirit may take comfort in seeing this fruit of it yet we must not think that there is no such fruit where there is not such a witnesse And therefore if thou find this fervency that is above described in thy heart if it do not proceed from the Testimony of the Spirit as possibly it may from its more obscure and remiss Testimony of which I have spoken before although thou dost not know or at least not for the present observe it yet it always proceeds from that Spirit that is in all the children of God the Spirit of grace and supplication if so qualified as is said Indeed that that is most sensible in the fervency of an unassured soul is sense of want But they may also observe in themselvs that they are not fervent only in such things at least that they labour for it in other things 2. As for boldness in duty 1. I have before shewed you wherein it consists and how it joynes with fear And that which is not of the right stamp commonly failes in one of the forementioned particulars it is a boldnesse that allowes a man as much to neglect as performe duty that tempts God by petitioning and expecting what is not according to his will or at least not in his way c. And here I shall shut up this Treatise earnestly desiring that God will give all that read it experience of these works that they may be able to seal to the truth of it Amen FINIS A SAINTS DIRECTION IN AN AFFLICTED CONDITION By SIMON FORD B. D. and Minister of the Gospel in Reading London Printed for Sa. Gellibrand at the Ball in Pauls Church-Yard 1655. To the noble and worthily honoured Ladies and Gentlewomen The Lady CECILIA KNOLLYS the Lady LETICE VACHELL the Lady ANN PYE Mrs. LETICE HAMPDEN Mrs. ELIZABETH MARGARET and MARY HAMMONDS Mrs. TREVOR and all the rest of the noble Families concerned in that late sad stroke of providence the death of that much bewailed Gentleman Colonel ROBERT HAMMOND TO you much honoured and beloved in the Lord I make bold to present my Meditations upon this Subject not long since delivered in the hearing of most of you upon a double account Partly that I may testifie the sense I have of those many obligations which you have laid upon me since Gods providence cast me into these parts and partly that I might add a few mites of advice and direction to your store concerning the improvement of the late sad stroke upon your noble Families and these Nations in the decease of that great prop of all his Relations and eminent Instrument of the publick good whom both you and I and this poor Town and all the Country hereabout have abundant cause to mourne for This I am sure is an affliction to us all of an high nature and so much the greater because befalling us in a juncture of time wherein our hopes from him by reason of his publick imployments newly entred on being called but immediatly before to an eminent civil and military Trust in Ireland and chosen High-Steward and Burgesse in Parliament for this Corporation were as the highest I know you are not ignorant what use to make of such a blow But give me leave upon this occasion to leave this monument in your Cabinets to be your Remembrancer of and Direction in a Duty which although you alwayes conscionably practise yet you may as well as others through the oppression of your spirits under this heavy burthen possibly find some additional excitations and directions not altogether unuseful or unnecessary thereunto The Lord if it seem good in his eyes find our some way how the great gap which the fall of such an Oak hath made in our hedge may be filled up by some or other of those young plants who are related to him and are concerned to imitate him in those things which have rendred him a publick losse and support you under this grievous stroke This is and by Gods assistance shall be the prayer of him who is Your Servant in the Gospel of Christ SIMON FORD Reading Decem. 5 1654. JAM 5. 13. former part Is any among you afflicted Let him pray The PREFACE WHat one said of Books Procaptis Lectoris habent sua fata libelli that their entertainment is sutable to the capacity temper or distemper of the Reader may with a little variation be affirmed of Sermons especially such as seem to upbraid the times with those Diseases which they labour under they are liked or disliked as people understand or are affected towards the matter they deliver or the occurrences that occasion it Thence is there such a general disrelish of suffering Doctrines in these dayes wherein divers persons see nothing but visions of peace and glory and triumph to the Saints that a man that handles such a Subject as this in diverse places is thought to be as absurd as he that preaches a Funeral Sermon at a Wedding or mars the Solemnity of a Feast with some sad story In all ages the judgement that the most of men have made of the goodnesse or badnesse of the times hath been sensual thence so much difference of opinion appears even among those that undertake to be skilful Physicians because every one pronounceth according to what he feeles There was never any time so black and dismal to the Church of Christ as that all persons would confesse it such The Papists then and ignorant Protestants since agreed in magnifying the dayes of our fore-fathers under Hen. 8. and Q. Mary when as we all know there were never dayes more sad to the Truth and the sincere profession thereof When Israel was in Babylon under a grievous captivity robb'd at once of all Civil and Church liberty when they hung up their Harps upon the willowes the cruel persecuters would fain perswade them they had as much cause to keep rejoycing Festivals as ever and presume
in himself before he presumed to testifie of 1 John 5. 1. 6 10. the most eminent Works of the Spirit in the heirs of Heaven He hath shewn Believers that their right by the Gospel is good in Law when it is sealed by the Oath of God by the Spirit of God and by the heart bloud of Christ who is the end of the Law for righteousness to them that believe Ephes 1. 13. Rom. 9. 1. 1 Joh. 2. 20 27. 1 John 5. 13. 19. 20. Rom. 8. 16 17. 2 Cor. 3. 3. Rom. 10. The single testimony of a deceived heart is no Authority but when the Spirit hath inlightned and renewed a soul he leaves an Impresse upon the heart and a Certificate in the conscience which cannot deceive Let the Reader beg the Spirit of Grace and Supplication that he may read this excellent Treatise with the same spirit wherewith it was written And let them that cry down Learning and Vniversities see and confess that the Spirit breathes upon learned souls and makes their Learning instrumental to discover the Mysteries of godliness even the deep things of the Spirit with more glory and advantage then when he works upon duller souls who have not Learning enough to prize Learning or grace enough to blesse God for sanctifying of that learning which discovers the danger of their ignorance The Lord blesse the Labours of this practical Preacher and teach us to grow in knowledg and grace that we may not be led away with the error of lawlesse or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boundlesse men nor fall from our own stedfastnesse so prayes Your Servant in the Gospel FR. CHEYNELL REader the Authors distance from the Presse must plead for him and it Thy indulgence it is hoped will pardon the rest which in this review are overseen and correct these Errata's before thou readest ERRATA Page 22. l. 10. r. this for the first p. 28. l. 22. r. him in p. 34. l 27 r. with a guard p. 59. l. 32. r. had your p. 61. l. 30 blot out may p. 78. l. 10. r. read and amend the Title of the Chapter according to the Contents after the Book p. 83. l. 26. r. Saint p. 96. l. 10 r. never leaves it p. 104. l. 12. r. nest p. 116. l. 6. r. the wound sleight p. 130. l. 8. r. that is p. 145. l. 21. r. hope p. 145. l. 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 28. r. your patience p. 152. l. 8. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more cutting beyond p. 189. l. 5. r. Scripture p. 203. l. 7. r. all lay p. 216. read the whole sentence following For although c. after 1. Immediatly in the next page p. 229. l. 19. r. to them p. 252. l. 8. r. seal p. 278. l. 25. r. measures p. 289. l. 23. r. wrought p. 298. l. 16. r. exercise p. 339. l. 2 3. r. particular to p. 343. l. 12. r. bought p. 367 l. 6. r. hasitancy p 397. l. 15. r. manner p 419 l. 15. for them r. it p. 438. l. 25 26. r. the real p. 497 l. 22. r. accompanied p. 579. mar r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 589. l. 18. r. wrings I might add p. 87. l. 8. r. expectation l. 31. r. peccatur p. 179 l. 6. r. occasions p. 234. l. 8 r. possible p. 237. l. 10. r. a crown p. 245. Title r. this evidence p. 301. l. 4. r. humiliation p. 321 l. 10. r. As in p. 324 l. 12. for them r. it p 352. l. 24. r. yet p. 450. l. 28. r. is p. 456. l. 24 dele the. p. 516. l. 15. r. to p. 526 l. 2. r. Spirit in CONCERNING THE SPIRIT OF BONDAGE CHAP. I. What it is in the Apostles sense BEing resolved by Gods assistance to handle Theologically and practically those two grand mysteries of godlinesse the souls spiritual trouble and peace in their nature manner of working proper differences from any other workes and the several cases arising from the practical view of those heads we will first begin with that work which in the Elect of God is usually first wrought viz. Spiritual trouble Now because the consideration of a work as it relates to the efficient and other causes and that of a condition or state as it relates to the subject in whom it is wrought are both in notion and practise distinct and seeing both of these considerations will frequently offer themselves to us in the course of this Treatise with relation to the subject in hand therefore I have taken the rise and spring of my Meditations from such a Scripture as affords us both conjoyned viz. that of the Apostle Paul Rom. 8. 15. Where the Apostle as it is a work or effect by a metonimy calls it the Spirit that works to fear as it is a condition or state he calls it Bondage And being to consider it as a work or impression of such a cause upon such a subject and reducing that subject to such a condition he very fitly joyns both notions and considerations into this one character or description The reception of the Spirit of Bondage to fear whence we will take our rise for a brief view of these heads 1. The efficient cause the Spirit 2. The effect of that Spirit which is the inward condition or state of the soul in which it is Bondage 3. The impression wrought by this effect in the subject reduced thereby to this condition fear 4. The way or manner of this work and communication of influence from the efficient whereby it is effected Receiving 5. The persons in whom this operation is wrought and who thereby are reduced to this condition and feel the impression thereof Ye 6. The time of this work of the Spirit and condition of the patients in whom it is wrought implied in the whole frame of the verse which is during the time of Transition from Nature to Grace from alienation and enmity to adoption and friendship 1. What this Spirit is who is the efficient cause of this work hath not a little perplexed Interpreters Chrysostome and out of him Oecumenius and Augustine and divers modern Writers both Popish and Reformed understand this whole clause concerning Jewish Pedagogy or discipline under which God held them under the Law of Moses The two Spirits here received saith Augustine are suted to the times of the two Testaments Evidentissimè duoruÌ„ Testamentorum distinct a sunt tempora illud enim ad timorem pertinet novum autem ad charitatem Aug. in locum the Old pertains to a season or work of fear the Now to that of love So says Calvin he calls the Old Tastament Vetus Testamentum Calv. Inst Gua. in loc a spirit of Bondage because it begets fear in mens minds And with him joyns Gualther So Chrysostome who goes â—arther then any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum in â—ocum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in locum Logem prâ—ponit nud aÌ„
quatenus in eaÌ„ Deus nebiscum operum respectu paciscitur I mâ—et withal in this Argument affirming divers things concerning the condition of the Jewes under the Law for which he is deservedly taxed by Peter Martyr As that The Jews received not the Spirit That what is here called the Spirit of Bondage was their Law so termed because it was a Spiritual Law That the Adoption attributed to them Rom 9. was a meere titular honour That they called not God Fatherin prayer c. And Oecuminius and Osoâ—ius follow him But surely if these holy men understand these things concerning the believing Jews they undertake to affirm that concerning them which besides the expresse Testimony of divers Scriptures against it such as Ps 51 11 12 Pro. 1 23. Ps 89 26. Is 63. 16. c. excludes them al out of heaven therefore I in charity conceive that they rather understand the body of the Jewish Church concerning whom these things may with a moderate candid interpretatioÌ„ be allowed to be spoken with respect to the major part who though professed believers yet were real unbelievers Calvin and the modern writers though they follow these Ancients in the inâ—erpretation of this place concerning the Jewes and their Law yet moderate the language they use If the Law saith he Calvin be looked upon in it self it cannot but binde men under bondage and fear of death seeing it promiseth no good but under conditions and pronounceth a curse of death upon every one that doth not keep them Gal. 3. 10. And therefore saith he the Apostle here speaks of the Law barely as a Covenant of works and so considered And Si lex in se consideretur nihil quà m miserae scrviâ—uti addictoâ— mortis quoque borrore constringere homines potest quia nihil boni promittit nisi sub conditione mortem quoque edicit in omnes transgressores Calv. in locum Aâ—d non habuerunt sporitum laetitiae libertatis à lege sed ad evangelium confugerunt Idâ—m Instit Gratia adoptionis erat obscuriùs adumbrata paucioribus concessa Gualth in locum the Jews received no spirit of Jâ—y and liberty from the Law But what of that they had was from thâ— Gospel intermixed therewith And Gualther explains it farther thus He speaks not of a distinction between the persons of the godly under both Testaments but of the different ministery of both The grace of adoption was them more obscurely shadowed out and granted to a few onely in comparison with the times of Gospel ministration Thus they But by the leave of so many learned and godly men I shall take liberty in part to follow a different Interpretation For this reasâ—n Because the Apostle here speaks not of the Spirit of Bondage and Adoption as received by the Jews but by Gentile RomaÌ„s who were never under that pedagogy and yet they were under this Spirit of Bondage once as well as now under the Spirit of Adoption Yet shall I not scruple to take so much of their interpretation as concernes the nature of the work wrought which fills the conscience with horrour of death as Calvin before speaks But whereas he takes the Spirit here spoken of only for the Instrumental causâ— the Law I cannot go with him there but interpret it concerning the efficient cause or at least the instrumental cause as it is in the hand of the efficient the Law in the hands of the Spirit But it may still be a question what Spirit it is that useth the Law in this work Augustine before mentioned interprets it of the evil spirit the Devil under whom men in the time of their unregeneracie are in bondage sutably to the Apostles other expression Eph. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit that works in the children of disobedience This Spirit indeed is a Spirit of bondage keeping soules in the basest slavery taking them prisoners like Turkish gally-slaves and chaining them to his oars that they may do his will 2 Tim. 2. 26. But sure this wicked spirit is not here meant for in the Apostles phrase the spirit of bondage is said to be a received spirit Now the power of Satan in the hearts of unregenerate men is by reason of original corruption connatural to them and so cannot-properly be said to be received Besides the same word being used in relation to this Spirit which is affirmed concerning the Spirit of Adoption seeing the receiving of the latter is to be understood by way of gift and peculiar grace from God I think the former must be interpreted so too Now the domineering power of Satan is no gift received from God from whom comes down none but good and perfect gifts Ja. 1. 17. This Spirit therefore that works the bondage and thereby the fear we speak of we De uno eodemqâ—… Spiritu loquens diversaâ—i effect a tribuit Gualth in locum have found out at last to be a Spirit received as a gift of grace from God and that can be no other then the Holy Spirit of God He it is that creates trouble in the hearts of Gods Elect in order to conversion as well as peace after it And as he is called afterwards a Spirit of Adoption because he is the efficient cause of the enjoyment and sense of that priviledge so here the Spirit of Bondage because by the Law he reduceth the souls of Gods Elect in order to regeneration under bondage and fear 2. This then being the Spirit from whose efficiency ariseth this effect the effect must be such as is sutable to the cause The holy Spirit of God cannot be supposed to bring any soul into an unholy bondage And therefore the condition of servitude here spoken of is not such a servitude as we before mentioned a bondage or servitude under the command of sinne but a bondage or servitude under the guilt of sinne not a bondage to sin but a bondage for sin and a bondage that is the beginning of liberty from sin That bondage is a voluntary bondage a bondage which men are no way sensible of nay they are so farre from being sensible of it unto fear as the Apostle here speaks that they count it the greatest liberty and lie under it in the greatest security But this bondage is naturally involuntary such as a mans heart is by nature irreconcileably averse to and is therefore wrought in the conscience by the mighty convictions of the Spirit of God over-powring it by an irresistible and effectual illumination and binding it with the chaines and fetters of that light under a deep and serious conviction of the sinfulnesse and misery of its own condition It is in a word when a soul lies under the arrest of the Spirit arming the Law to seize upon it and dragg it before the Judgment seat of God in the Conscience to receive its sentence according to its desert a sentence of death within it selfe in the same Apostles expression though in another sense
37 makes them to enquire what thâ—y shall do to be saved Acts 2. 37. brings them into such a condition that as the Apostle speaks in another case they have the â—entence of death in themselves that they may fly out of themselves and trust in his mercy power and goodness alone who raiseth the dead 2 Cor. 1. 9. persecutes them with his storms as the Mariners and brings them to their wits end that they may cry to the Lord Pâ—alm 〈…〉 â—ollows them with the hot beams of his scorching wrath and vexeth them in his hot displeasure that they may fly to the shelter the shadow of the rock which he shews them in the promises of the Gospel But when Satan sets home any horrors it is for destruction when he sees that the sense of a sinners disease makes him look out after a Physician he labours if possible to sharpen it so as to destroy him before he can come at him As Pharaoh when God would bring Israel out of Aegypt in spight of him pursues them to drive them into the Sea and Jaylors when a prisoner contrives an escape lay more irons upon him Thus therefore you must understand the point All the cramps and convulsions and palsies of conscience in a man unconverted as farre as they lead not to despair or may further conversion are the work of the Spirit of God It is true indeed that these in whom soever they are do not always end in conversion sometimes rebells break these bands and cast these cords from them but this is not because the Spirit useth them not for that end but because they harden their hearts and make their face brasse and resist and do despite to the Spirit of Grace These are media ad conversionem destinata as physick to the body yet as that always works not because the patients disorder themselves and so hinder its operation so this physick is often turned into poison by the malignity or negligence of those whom it is administred unto CHAP. III. Wherein this proposition is proved by some Scriptures and evidences of Reason THat this proposition is true these places of Scripture will evince It is the office of the Spirit to convince of sin Jo. 16. 9. In sinne there be two things to be convinced of the guilt and filth of it By the discovery of the former the soul is brought under this bondage and stirred up to seek release by justification by the later it is brought to loathing of it selfe and self abhoring and perswaded to come to Christ for sanctification In this sense is the Spirit of God said to strive with sinners Gen. 6. 3. striving is for conquest and when God strives for conquest he shoots such arrows as these these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Arrows of the Almighty the anger whereof drinks up the Spirits Job 6. 4. Thence the Ministers of the Gospel are made binders as well as loosers of the conscience Mat. 16. 19. 18. 18. Jo. 20. 23. And indeed they can in Reason commonly have no other Author For the Devil as was before said will not if he can help it trouble such men And when he doth 't is to carry them from God A man 's own heart is so altogether stony in it selfe that nothing will affect it it is so dead in trespasses and sins that except the Spirit of God set Law and wrath home and bestow a spiritual sense on a man to feel it all the thunder of mount Sinai will not pierce his ears all the lightenings of Hell it selfe will not affect his eyes all the whippings pinchings lancings rackings of the severest anatomists of conscience will not affect his heart He will sleep on the top of a mast Prov. 23. 34. he will gallop on in sinfull courses on the brink of hell play with the sting of the Old Serpent and the pawes of the roaring Lyon nay send a challenge to heaven and laugh at God himself and call him coward if he will not accept it and all this while flatter himself in his own eyes and say I shall have peace Deut. 29. 19. CHAP. IV. Wherein the premises are improved by way of support to troubled sinners THat which hath been said may yeeld some suppoâ—t to troubled spirits You who are undeâ— this bâ—ndage whiâ—es it tends only to drive you ouâ— of your selves to Christ O kâ—ssâ— those chains and thank God that he hath spread that net over your souls Many a man blesseth God for being cast in prison and brought to the gallowes when a pardon meets him there such a pardon not only sâ—ves his body but his soul he had been hanged damned but that he was so near it You may truly say periissemus nisi periissemus you had been undone but for that undâ—ing you had been dissolutely loose but for those fetâ—ers nay you had been the Devils eternal gally-slaves had not God changed your prison O! the Spirits prison is a Palace to the Devils Dungeon Say Lord these sorrowes might have been sorrowes of hell and these chaines chaines of eternal darknesse had either the Devil or I had our wills hadst thou not hedged up my way with these thornes and put these locks upon my feete I had irrecoverably ruined my self in the error of my ways I had been in hell hadst thou given me my desire or deservings long ago whereas now I am but in the suburbs of it I had been in that eternal dungeon where I had fallen lower and lower for ever and found no bottom in a dungeon whence there is no way to return in a cave of horror in which there is not one gleame of light not one cranny of hope to let in the least glimpse of comfort but I am yet in the Land of the living where I find some footing for hope some possibility of recovery It is the blessed Spirit that hath led me into this valley of the shadow of death he hath shut me up under this bondage and he can when he pleaseth set open a door of faith let me out again Acknowledge as Joh. 10. 12. that this visitation of Gods hath preserved thy spirit Obj. Yea but my bondage of spirit is hellish desperate sometimes I am apt to blaspheme the mercy of God as not able to pardon me and out of desperate horour of my spirit to choose strangling or any thing that I might be but out of my present terrors and know the worst of my condition and is there or can there be any thing of Gods Spirit in such a dismal bondage Ans I answer No doubt these fearful suggestions injections proceed from the Prince of darknesse emanativè they are minted in hell for they bear his image and superscription But the Spirit of God hath an hand in them divers times dispositivè by way of disposal and management and that thou mayst clearly see in that he hath not utterly left thee to thy self hath preserved thee many times from executing
my sorrow and oh my grief then oh my sinne and oh my guilt when it follows God and Means with oh give me comfort and never with oh give me grace when it cryes oh that I had peace and cryes not Oh that I had holinesse this soul is not ripe for comfort Comfort would undo that soul 2. I ought not to refuse comfort when I can be contented to take Christ upon his own termes to teach and rule as well as redeem and save my soul When I can freely deny resigne part with every thing for him can give up my self to be made any thing by him when I value Christ so as that I will not entertain any thing a minute longer though it bee never so dear to me that displeaseth him even my dearest lust my greatest profit my entirest friends my fullest comforts For then I am emptyed of self and hungry after Christ and so fall under the promise he filleth the hungry with good things But when I am disposed only to take Christ partially cling Luke 1. 53. about the Crosse of Christ but hang loose from the yoke of Christ when my mouth is open to Christ but my ear shut this is sad When I drive the bargain for Christ to farthings and half pence the Lord bee gracious to me in this one thing c. Comfort to me in such a condition is bane See how the Apostle joynes Prince and Saviour together Act. 5. 31. how Christ joines a promise of ease and layes on his yoke at once Mat. 11. 28 29 30. 3. Then I am fit for comfort when I can be contented if God see fit and needfull for me to be longer without it when I can in the sincerity of my heart pray Lord if my rotten â—eart be not broken enough break it more if my sâ—sâ—erd wounds be not throughly searched lance them and search them more If there be any way of wickednesse within me search me Lord and try me till thou find it out if I Psal 139 23 24. would be proud of thy favour if thou shouldest discover it to me or turn thy grace into wantonnesse or get above ordinances and duties of Religion or proudly despise my bretheren that are lower then I or any infirmity of this kind would attend my full stomach let me fast from comfort longer here is a soul that if any is ripe for comfort But till a man come to this frame it is a signe hee is not throughly broken his bondage hath not tamed him enough and therefore comfort to this man would be like raw meat it would never digest with him the Lord hath not yet gotten the absolute mastery over and possession of his will and therefore no wonder if he lay more Irons upon him Some parents will not give their children any thing of that dish that they impatiently cry for and they say our Bishops were not to be admitted till they three times refused it I am sure David was not long kept out of his kingdome when hee had professed an indifferency to keep or lose it as the Lord saw most fit 2 Sam. 15. 25. And observe the Lords usual dealings with his people he seldome gives any comfort when men must have it or there is no quiet with them what ever grace they have or lust they master by the continuance of soul troubles they must have comfort or else in Hamans unthankfull strain they cry All this availeth me nothing And if persons Ruth 5. 13. of such impatient spirits get comfort under that disposition temper of soul 't is as Rachel became a mother by importunity but died in child-birth with Benjamin So do such oftentimes undo themselves with the comfort which their importunity hastened to them More of this kind might be added but I forbear now as knowing shall have cause to resume the same Argument again CHAP. VII Certain other improvements of this Truth THis truth also may be enlarged by way of 1 Exhertation to depend wholly on this Spirit for a bâ—essed Issue of and comfortable deliverance from this Bondage It is he onely that makes the wound can heal it as the rust of Acâ—illes his Sword onely cured the wounds which it made He hath the Key of David if hee open the Heart to receive comfort all the jealousies fears of a mans own Spirit all the malâ—ce of Satan and all the other hinderances that possibly can be imagined cannot shut it out So on the other side if he shut the door all the promises in the word applyed by the greatest Barnabasses on earth and by all the Angels in bleaven cannot open it Apoc. 3. 7. Wee are apt to depend upon Ministers and meanes for peace but Christ makes us oftentimes like the troupes of Tema to return ashamed at our Job 6. 20. disappointment from such failing brooks Let the meanes be never so good if this Spirit do not annoint them with the oil of gladness they cannot make your faces shine Christ was the most powerfull comforter in his ministery that could be yet that he might do this work effectually he is annointed by the Spirit Is 61. 1. 2 3. The spirit of the Lord is upon me because he hath annointed me to proclaim liberty to the capives and the opening of the prison to them that are bound c. Friends I speak not these things to dissuade you from the use of such means onely to warn you that you lay not the stresse of your expectations upon means but rather that you use them in dependance upon and with addresses to the Spirit to make them effectuall For my part I suspect that peace and comfort which comes in a grosse neglect and contempt of Ordinances and Duties or is attended with it I doubt such persons get out of prison by a false key the devill can pick the lock and let out the Spirits prisoners he can file off their chaines and set them free from trouble but they had better have kept in prison then have been beholden to him for their liberty when men are delivered from a conscientious bondage to an unconscionable liberty they had need pray to God to free them from that liberty This I speak to prevent a mistake of my drift in this use To returne to what I intend Beloved if the Spirit have brought you under bondage apply your selves to him that he will accomplish his end in your troubles that he will manage them to the subduing of your proud hearts to the destruction of the flesh that your spirit may be saved in the day of the Lord. 2. Let this convince us that the ministery of the Gospel excludes not the preaching of the Law as instrumentall to conversion I know the Law alone converts no man neither doth the Spirit of Bondage yet it prepares the way of the Lord the Spirit working thereby to levell high thoughs c. that lift themselves up against Christ Ministers are the Servants of the Spirit and
work is called conviction and because the Spirit convinceth in a rational way all its acts of that nature are comprized in this Syllogism Every one that is in a state of sinne is in a state of wrath But thou sinner art in a state of sinne Therefore thou art in a state of wrath In this master-syllogism there are many others included but they are all in effect comments on or proofs of the particular tearms and propositions of this Sometimes it varies thus Every unjustified person every unbeliever every one in a state of nature every unregenerate person and lower every swearer sabboth breaker c. living in and allowing himself in such sins c. is under the curse or is a condemned person or is in a state of damnation c. But thou A. B. art such a person ergo thou art a condemned person c. But to be more plain and particular This work includes these several and distinct convictions 1. Conviction of Law The Charge 2. Conviction of fact or case The Indictment Evidence 3. Conviction of state The Sentence As also 4ly The proper consequents of these 1. Conviction of Law is no more then the illumination of the understanding in the truth of common Principles and Rules of Scripture which determine in general the state and condition of such as fal under them such as these Eph. 2. 3. By Nature all are the children of wrath Rom. 5. 18. By the offence of one death came on all men Gal. 3. 10. As many as are under the Law are under the curse Jo. 3. 18. He that believeth not is condemned already Jo. 3. 3. Except a man be born again c. Gal. 3 10. Cursed be every one that continueth not in every thing c. Rom. 1. 31. Those that do such things are worthy of death Neither fornicators nor idolaters c. 1 Cor. 6. 9. These and the like common truths when we give a fixed and firm consent unto this makes up the first part of the Spirits conviction of bondage because it is the Spirit of God that leads us into all truth Jo. 16. 13. and so into convincing truth This is the major of the former syllogisme and may be planted in nature or believed barely by an historical belief and may not affect or if it doe 't is but in general except it be farther backt by 2. Conviction of Fact This makes up the minor of the former syllogisme And this is a particular application of the Law to the person As if he should say Thou art the man of whom this Law speaks This fact thou hast done Psal 70. 21. and this sin thou art guilty of livest in this omission of duty this or that notorious actual commission thou art clearly chargeable withal This indictment conscience is called in to witnesse and this witnesse because it is sometimes asleep and sometimes blind and sometimes dead and sometimes bribed the Spirit enlightens and quickens and disengageth and makes it speak out to the case in hand This is that prick in the heart that Peter by the home-application of their sin to their consciences gave those Converts Acts 2. 37. He tells them ye have taken and slain and crucified that Jesus who is Lord and Christ and their hearts by a confessing guilty application say we are the men This is a cord that will hold it will bring the soul under some acknowledgments which it would not grant before but it is not yet a Spirit of bondage till the third conviction of state And this is the conclusion of the former syllogisme and the sentence in the Spirits legal processes against any soul And this results from the two former This is the work of the Judge the enlightened conscience in its judicial capacity This is attended with a large formality of circumstances As in every sentence the matter and manner of the suffering is expressed as to return to jayl and be carryed thence to the place of execution and there to be hanged or pressed or burnt or drawn and quartered c. So here the Spirit doth not barely say to the soul thou art a condemned creature but he enlightens the mind to understand in the most frightful appearances the nature of its misery He represents a curse hunting and power seizing and wrath rending a poor soul shews hell open and heaven shut the Devil tormenting and God deriding eternal life in eternal death without light tormenting heat yet gnashing of the teeth for cold a lake of fire and brimstone nay a running stream which the breath of the Lord for ever kindles Isay 30. 33. And assures the soul all this and inexpressibly more will be his portion to eternity if he continue on this side Christ the City of refuge 4. The consequents of all these must needs be 1. Soul-confounding horror This was the Jaylors case Acts 16. 29. He came in trembling to Paul and Silas This sentence works like the hand-writing upon Belshazar looseth the joynts of the loines and makes the knees smite against each other Dan. 5. 6. Or Habbakuks voice c. 3. 16. it makes the belly tremble and the lips to quiver and rottennesse enter into the bones c. And no wonder for it is the justice and wrath of an infinite eternal and Almighty God that he hath to encounter and can thy heart endure or thine hands be strong in the days that God shall deal with thee Ezek. 22. 14. This was it that made Christ himself sweat like drops of bloud Luke 22. 44. 2. Soul-distressing anguish By which the mind vexeth and feeds upon its own sad condition thus bound fast by horrour It is perpetually vexed with the representations of its misery it can take no comfort in the World that is not hereby imbittered As a condemned man eats and drinks and sleeps not for thinking upon the execution or if he do he finds no relish in those contents if he sleepe he can nothing but dream of the Gallowes and the hangman if he talk and converse with friends he is scarce present where he is scarce thinks what he saith Thus a soul under this binding sentence with David eats ashes like bread or rather bread like ashes mingles his drink with weeping Ps 102. 9. his life abhors bread and his soul dainty meat tasts no sweetnesse in any comforts they are all as Job saith like the white of an egge Job 6. 6. His words are swallowed up Job 6. 2. He sleeps it may be but he is scared with visions and terrified with dreams Job 7. 14. Speak to the man in this case of any diversions and you do but labour to dig a channel to let out the sea present him any of his formerly welcomest refreshments Prov. 26. 1. you are but like snow in summer and rain in harvest speak the most encouraging words to him that may be if you cannot speak a pardon he is in the case of the Israelites in
their bondage they could not hearken to Moses for anguish of heart Exod. 6. 9. Read over to a Noble man all his pedigree to a great man all his Titles and famous atchievments shew a rich man all his baggs and his writings and tell the Gentleman of all his pleasures how his hawke flies his dogs hunt where are the richest wines the merriest company c. things that would have taken heretofore now the news of them is like unpleasing meat to a nauseating stomack like jarring musick to a judicious ear Or in Solomons language Prov. 25. 20. As he that takes away a garment in cold weather and like vinegar upon nitre so is he that singeth songs to an heavy heart This heavinesse is the greatest heavinesse The Spirit of heavinesse Isa 61. 3. bitter bitternesse saith Hezechiah Isa 38. 17. 3. Soul-distracting despair I mean not that which shuts and barres the door of the heart against all reliefe blocks it up and besiegeth it on all hands yea even on the side of Heaven it selfe but that which excludes all possible means on this side the infinite Mercy of God and bloud of Christ when as David Psal 142. 4. a man looks on the right hand to Duties and Ordinances and good deeds and resuge fails they appear vestimenta inquinatorum they have guilt in them as wel as deficiency filthy rags he looks Isai 64. 6 on his left hand at the comforts of this life and at humane means to remove misconceived natural causes and finds that he cannot be ransomed by gold nor silver nor precious 1 Pet. 1. 8 stones that it is in vain to come before God with thousands of rams or ten thousand rivers Micah 6. 7 of oyle that his wounds will not be cured by Balsoms nor his Disease be cured by Potions And that there is no name but Christs in heaven or under heaven that can relieve him Acts 4. 12. This is indeed a complete work of the Spirit of Bondage till this a man is never brought low enough to be lifted up all the convictions horrors and anguish of conscience whiles removeable by other means then the blood of Christ are but sleight and superficial wounds and all the power which the Spirit exerciseth till this effects not a through Conquest a man never submits himself entirely to the Spirits handling till this time never accepts of his fetters and wears them without resistancy till now As a Prisoner never quietly submits to his condition till he finds all wayes of escape obstructed and no way to get those fetters off which pinch him but by that hand that put them on And thus these cords that bind a soul under sin may be made use of and twisted with others of a Gospel nature to draw a soul to Jesus Christ For here now properly comes in the discovery of Christ to such a soul ut infrà CHAP. IX A farther explication by assigning the means of its working Quest 2. HOw doth the Spirit work this bondage and fear in the hearts of sinners Answ The meanes is various 1. Occasional So sometimes affliction doth not only fetter a man in his body or estate but soul also Many times God brings down a proud heart as Manasseh by this way Manasseh never became the Spirits Bond-man till he was the King of Babylons captive Then and not till then he bowed himself greatly before the God of his Fathers 2 Chron. 33. 11 12. Sometimes the death of friends especially if unexpected and the thoughts of mortality occasioned thereby Sometimes seeing the strictness of those we converse with Sometimes a reproof a notorious sin which God leaves a man unto sometimes the soul-troubles of others declaring their cases and complaining are catching c. 2. Instrumental and thus ordinarily God useth the Word as his mighty instrument by which he pulls down strong Holds and casts down imaginations and every high thing that exalts it self against the knowledg of God and brings into captivity every thought to the obedience of Christ 2 Cor. 10. 4 5. This Word is the instrument of conviction and so of this Bondage arising thence Hebr. 4. 12. Yet is it not the bare word that can work it no though we concur to it and labour by meditation conference and other means to do it for when we have done all We receive it saith the Text. If you ask What word doth the Spirit work this bondage by I answer By the Law generally and principally though some Gospel-considerations may sometimes be admitted to whet and sharpen the edge of the Law I mean the History of the Gospel which aggravates that bondage by exemplifying the misery of being under the curse of the Law the intolerablenesse of lying under the wrath of God in the person of Christ barely suffering for imputed sin by discovering a rich and unvaluable Treasure and spreading all the glory of it before a man who must not lay hands on one farthing token of it c. But the Gospel concurs only per accidens as the sight of Lazarus in heaven increased the hell of Dives and the plenty in the gates of Samaria that Princes misery who was to dye without tasting of it 2 Kings 7. 19. But I say The Law is the proper and ordinary instrument of the Spirit in this work It is the School-master whose lash makes sinners backs smart Gal. 3. 24. which convinceth men as transgressors James 2. 9. Causeth the knowledg of sin Rom. 3. 20. Worketh wrath i. e. manifests it worketh the sense of it into the soule Rom. 4. 15. Maketh the offences of sinners to abound discovers millions of sins more then he dreamed of Rom. 5. 20. Quickens sin in the conscience and puts a weapon into its hand to kill the sinner under its guilt chap. 7. 9. It is therefore called by the Apostle 2 Cor. 15. 56. The strength of sin i. e. that which onely armes sin with terrour and makes its guilt an intolerable guilt The Spirit interprets the Law to a mans conscience and armes it with its curse to pronounce against every sin and this Law thus armed arrests and endites and accuseth and convicteth and condemneth the sinner and when it hath done so it stops there it is fain to do as Felix with Paul to leave him bound without any mitigation Acts 24. 27. or qualification of his misery till the same Spirit whose servant the Law is be pleased to let him free CHAP. X. Evidences of the Spirits usual working in this way before Conversion Quest 3. BUT how appeares it that the Spirit of God ordinarily works first this way Ans 1. Because the Spirit of God as to the order and manner of his working deals not with man as we use to do with stocks and stones We translate them from place to place and condition to condition barely by an act of extrinsecal power As we do raise a stone to the top of a steeple and prop him up there contrary to
consciences with the flames of unquenchable fire Matth. 37 9 10 12. The Apostles also follow the same method Peter Acts 2. and Stephen Acts 7. and Paul Acts 17. and 24 make it their first work to preach the Law and Judgment So that it seemes needlesse to me to insist any longer on this head 3. The Examples of those Converts the manner of whose conversion is declared in the Scripture hold forth a farther evidence to this Truth Ephraim is so converted Jer. 31. 18. Smites on the thigh Manasseh is humbled greatly and the Crucifiers of our Saviour are pricked in their hearts Acts 2 Chro. 33. 12 2. 37. and the Jailor comes in trembling chap. 16. 29. Paul is smitten to the ground Acts 9. 4. and trembles and is astonished verse 6. And the incestuous Corinthian is even swallowed up of sorrow 2 Cor. 2. 7. And if any examples as those of Zacheus and Lydia seem to speak no such matter yet seeing the Scriptures are not so punctual in the manner but only relate the matter they must rather be rdeuced to this rule then be urged as examples against it Sure if God had dealt with them another way and would have had us to have made any such exceptions from the general rule of his dealing with others he would have been more particular in the recording of those passages that might ground them Besides it is concieved by some of no mean note that they were converted before as members of the Jewish Church and their then conversion was but to Christianity from Judaism which needed no such work As for Lydia 't is clear she was one that before was a Proselyte one that worshipped God the Text saith Acts 16. 14. CHAP. XI The Designes and Intendments of the Spirit in this method of working Conversion in twelve Particulars Quest 4. WHy will the Spirit work this way Answ For several Reasons 1. Hereby is Christ made far more precious then he would be if he dropt this grace into our mouthes without any such sharpning our appetites by the pain of hunger and want to receive him The full soul loatheth or as it is in the Original treadeth under foot the honey comb Prov. 27. 7. The whole will think a fee lost upon a Physician and the man on whom the Law hath not passed will not say Gramercy for a pardon And on the other side it is necessity that endears any thing to us And the more extreme that necessity is the more welcome is the supply A beggar that is pinched with hunger and even starved with cold what course fare and thread bare garments will he beg hard for A man upon the Gallowes and ready to be turned off what will he give for a pardon Sharking Tradesmen know well enough what use to make of the buyers necessity to enhance the price A man will huck and drive the bargain for Christ to half pence and farthings till he be brought to this passe 2. Hereby doth God engage the hearts of men more to him Look over the thankful remembrances of Gods Saints over all the Word and see how great an ingredient their misery is into their thankfulness Ezra We were bond-men yet our God hath not forsaken us in our Bondage c. Ezra 9. 9 David frequently enlargeth upon this common place Psal 18. 5 6 7. The cords of hell compassed me about and the snares of death prevented me In my distress I cryed upon the Lord and he heard my voice c. And so Psal 116. The sorrowes of death compassed me and the pains of hell gate hold upon me Then called I on the name of the Lord c. And after followes a thankful enquiry Quid retribuam What shall I render to the Lord q. d. I do not know any return in the world that may be answerable to so great a mercy So Hezekiah Isai 38. 20. after his sad complaint wherein he drawes a picture of his sad condition in all the saddest and darkest colours imaginable at last saith he The Lord was ready to save me therefore will I sing my songs to the stringed instruments all my life long in the house of the Lord. Think how thankful a starving begger will be for an Almes a condemned man for a Pardon a Prisoner in Argier for a Ransom a man that roars under the Stone or Gout or Collick for a cure and in some sort you conceive how engaging such a mercy as Pardon Redemption Healing is to a sinner broken weary laden with the weight of his sins terrified afrighted distracted with the sense of Gods displeasure for them to hear of a Saviour a Redeemer a Comforter how welcome is it How Paul speaks 1 Tim. 1. 13 15 16 I was a Persecutor a Blasphemer injurious c. 3. Love in such a soul will keep even pace with thankfulness Undoubtedly the more low the Spirit sinks us in this dungeon the more low thoughts will men have of themselves and by consequence the more love will they shew to Christ who even in such a condition did not abhor them but took them out of such a condition to advance them unto the neerest friendship with himselfe For a Prince to take a condemned Malefactor from the Prison or Gallowes and advance her to his Bed and Throne how endearing a love would this bee how every way free undeserved unexpected unconceived must it appear This is evident in the former Psalm 18. 1. c. and Psalm 116. 1. c. compared with their following Verses 4. Sinne must needs be far more odious to to such a soul The burnt child dreads the fire 't is the wormwood upon the dug that weans the child from it say to a condemned thief or other malefactor that hath narrowly escaped the gallowes as the wicked tempters are brought in seducing Prov. 1. 11. come with us cast in thy lot among us we will all have one purse will he not except he be a desperately hardened wretch deny the motion with detestation God forbid that I that but now am come off from the Ladder that but now have had the bolts knockt off my hands should any more take up that course that brought me thither Let a mans jolly companions sollicite such an one as hath been acquainted with the Spirit of Bondage whose feet have been hunt in the stocks of the Law and the Iron hath entred into his soul to a drinking match or a stage play or any other of the sinnes and vanities of his former days what will he say but as that Philosopher when the whore valued her common ware at so dear a rate Non emam tanti poenitere Friends forbear to presse me any longer Had you felt those heart aches and cramps those agues and convulsions of conscience which I have done for such courses as those had you been in the Spirits house of Bondage as I have been had you been stretched upon the Spirits rack had you felt the strappado of the Law and
the new birth The longer we are before we get the debt discharged and the book cancelled the heavier will the account appear when we come to reckon all the arrearages of so many years actual sinnes to the grand debt of original guilt when we shall see the Accompt multiplyed into millions by interest upon interest from custome and obstinacy and delight in sinne Friends we are utterly mistaken and doe miserably beguile our selves when because we are loath to damp the joys and comforts of youth by so unwelcome a trouble as that of conviction and humiliation for sinne we resist the Spirit and think it more for our advantage to put off such thoughts to old age It is as if a debtour that owes divers thousands should think it more for his ease to look over his Accompts and reckon with his Creditor when the debt is encreased by the interest of thirty ar forty years and the addition of new summes Ah! poor man if thy conscience book be so overcharged that thou darest not look into it at fifteen or twenty years old how black and dismal will it look at fifty or sixty years When moreover it will be the greatest trouble of thy Spirit over and above all thy other sinns that thou hast not returned sooner when thou shalt question whether God will receive one returning so late under the weight of so many aggravated sinns 'T is an hard matter for those that have rejected the Spirits motions in youth and given their lusts a full swinge against the checks of their consciences to take any comfort or build to themselves any groundâ—d assurance of Gods love thougâ— they be really converted in age when there are such actual sins lie at the bottome of the heart as they are aâ—raid to conâ—esse to God and ashamed to make known to a Minister of the Gospel or Christian friends but rather choose to let the wounds fester and heat and rage within then to open them O how many black consciences in convinced elder sinners which for shame of confession they covered with a vaile of formality and hypocrisie go without noise to hell and are never reall till the day of Judgement and how many are by such sinners themselves out of anguish of spirit read over with roaring and horror upon their death-beds which might have been free from those oppressing burthens had they endeavoured earlier to relieve them If the fetters of the Spirit of Bondage be so terrible that thou shunnest them now how sad a thing will it be to bear them in that age when the grassehopper is a burthen Eccles 12. 5. CHAP. XVI Converts examined whether soundly or unsoundly wrought upon THis also informs us how necessary a work of the Ministers of the Gospel it is to awaken the conscience of men O the madnesse of most hearers in England Let a faithful preacher rip open their bosomes and discover their sinnes and lay the Law to their consciences and the axe to the roote of their deceitfull consciences how many gall'd hearers will fling and kick against his doctrin how many that cannot endure to be handled so sinfully tender are their consciences will fly from his ministery They cannot endure to hear him he preacheth so much damnation c. Alas poor souls had you rather be damned indeed then hear of damnation that you may be warned to fly from it whiles it is time Do you love to sleepe your selves into hell that ye are angry at them that pinch you for awakening your consciences discovering your danger The gnat in Virgil was requited but ill by the shepherd when he killed him for stinging him out of his sleep at that very instant when a serpent was about to sting him to death But just such usage have Gods Ministers from this generation Obj. Yea but they be Saints and such doctrine doth not belong to them it is unproper for them to hear Answ 1. Oh that the persons that call themselves so would give Gods Ministers sufficient cause to think them such Certainly I am not to believe every mans estate to be so good as he pretend or it may be himselfe thinks it to be The Physician will not believe every patient that tells him he is well and nothing ayles him He knowes it is a signe the disease is most dangerous when the patient feels it not I am sure this is no signe of Saintship not to be able to bear a reproof nay not to hear a convincing sermon Nay it gives suspicion that they are not sound but rotten that cannot endure to have their consciences handled If such persons be Saints I know not who be sinners if they be sound and sincere I know not who are hypocrites Sure it was a note of Davids sincerity to yield up himselfe to the Lord to search and try him Ps 139. 23. to invite the righteous to smite him not stroke him and account it a precious balme that should not break his head Psal 141. 5. Believe it there is no more certain signe of an hypocrite in the World then to pick and choose truths this he must have preached and that he must not You know who say preach to us pleasing things Is 30. 16. 2. There is no truth but one way or other belongs to every Saint either in relation to his past present or future condition Law truths concern him either in way of direction as the duties thereof or by way of inducement to thankfulnesse consolation humiliation dutifulnesse as its curse and terrours Many Gospel-truths are not suitable to a mans present condition as the doctrine of afflictions temptations c. sometimes but shall they be therefore thrown away may there not come a time of use and should not Saints lay up such things in their heart ought not the heart of a Saint to be a treasury of things old as well as new And may it not be of use if you are past these throwes to remember you of the days of old to shew you your former debts when you can shew the discharge will not this occasion a thankfull acknowledgment of Gods goodnesse and Christs love c. when the heart shall say This was my case I once felt those sorrows lay under those chains of the Spirit but the Lord hath delivered me I will walk before the Lord in the land of the living 3. Suppose it no way belongs to thee as thy condition is now yet it may belong to others that are now in the condition wherein thou once wast If the Minister were bound to confine his discourse to those of thy condition and growth onely what would become of the work of conversion upon others A Minister is not only a nurse or a waterer but a father and a planter also He must preach for conversion that Christs body may be compleat in members as well as for edification that those members may be compleat in graces and comforts Obj. But this kind of preaching may occasion the
grieving of many whom the Lord will not have grieved may rub old sores and make them smart again which the Lord hath closed may disturb the peace of many a Saint and make them a fresh to question their condition Ans 1. Will it so Suppose it and it may not be for their hurt if it do It may be they may have built too hastily and though God will not overthrow the building for every failing of the builder yet he may exercise it with some stormes to discover its cracks and shew where it needs props and where it was cemented with untempered morter A Christians comfort and peace may have many materials of his own mixing hay and stubble in the frame and those will God one way or other work out there may be more of reason in it then of Faith it may be rather a silencing conscience then a satisfaction of conscience As a disputant may be nonplust many times by a plausible argument that yet is not satisfied Now the hand of the Spirit may sometimes apply a word to such a soul which may partially shake its grounds that he may thereby rectifie and confirme them 2. If the worst come of it that can be viz. that some Saint in the preaching the Lâ—w and the Spirit of Bondage be deepely wounded and made to question all its former evidences by a word which the Minister in his intentions and according to the mind of God in the Scripture directs to others he is not blameable for this supposing he lay down such truths with all possible caution to prevent their injuriousnesse to any real Saint but the fault is in the want of judgement and discretion in the hearer so offended to take his proper portion or in the cunning of Satan making the truths of God the matter of temptation and as to the ordering and disposing of the thing and occasion this ought to be looked upon as a providence of God by which he will do something extraordinary in such a soul But the Minister is doing his duty he is dealing blowes according to his commission among the enemies of God if a friend of God will needs run out of his way and put his head under the sword 't is his own fault if he bleed Much of this often comes to passe through our neglect of prayer before we come to the ordinance that God will manage his own sword with his own hand directing the Minister to give every one his portion and enabling us to discerne and receive ours and an over-tendernesse and scrupulousnesse of spirit that some Saints are subject unto of which in the end of the second Book 3. Suppose it be the Ministers fault not wilfully and purposely for that is a wicked Prophets character wilfully and of set purpose to make sad the hearts of the righteous whom the Lord will not have made sad Ezek. 13. 22. but through indiscretion or want of caution in the delivery of terrifying truths to wound the conscience of a spirit yet he would doe farre more mischiefe if by the neglect of preaching such Truths from a feare of so doing he should suffer the wicked whom the Lord would have saddened to flatter himselfe in his own eyes either by a perpetual handling comfortable Doctrines in mixed Auditories or convincing ones so coldly flatly and worthlessely as shall never lend a downright blow to the consciences of carnal and secure sinners Better a thousand times that a Saints conscience be groundlessely troubled if one of the two cannot be avoyded then a great many hardned and obstinate sinners deluded by a false peace this may and likely will damne these but that cannot possiby destroy the other seeing the foundation of God stands sure and they are gold that fire even of temptations will not waste but purify CHAP. XVII A further touchstone for Examination THis Thesis also lends us a touchstone for Examination Here is a touchstone whereby to try your regeneration and conversion whether it be sound or no. And oh that I could hide this Chapter from all tender consciences that I might have a free liberty to lay about me a while among the rest But seeing it is necessary truth and I must not defraud many hundred of their portion for your sakes the Lords good Spirit I hope will so guide me and guard you that no one blow shall light but where it is intended Obj. Brethren the World is full of pretenders to grace and Christ now a days Heretofore it was a kind of disgrace to be a Saint and in those times it was not to be wondred at if there were few that pretended to the name without the thing No man will personate a Saint of purpose to be persecuted for bearing the badge of a counterfeited holinesse But now God hath made the name o Religion honourable though truly except the people of God had been generally better fitted to manage the condition God hath brought them to it may be it had been better for the credit of the Gospel hereafter that it had rather still layen under hatches then been abused by Politicians to bear the name of Pilot whiles they indeed steere the vessel to their own ends but I say the Lord hath for some late years made the name of Religion honourable he hath put a diadem of glory upon its head the appearance of it hath been in divers places the main qualification for preferments and places of advantage and 't is strange to see how many converts the meer complexion of the times hath made Religion is become the mode and he is no body that how course soever his cloth be doth not bestow some of the trimming of the Age upon it There were not more Jews made by fear in the days of Hester and Mordecai then there are Christians in these dayes by Covetousnesse and Ambition Christians said I Chrestians rather that I may apply more truly the allusive nickname which the Heathens in Tertullians time falsly put upon the Primitive Saints such as make their preferment and profit the saddle and Religion the stirrup to help them into it the World the Throne and Christ the footstoole whereby to mount unto it O friends what an easie change is there in the World from the highest shall I say or lowest Forme of sinners into the most sublime noble Angelical order of Saints He that a few hours since was as inseparable an adjunct of an Alehouse as a bush at the door that was a monster of intemperance and uncleannesse a prodigious swearer a notorious scoffer at Religion Sabbath-breaker earthworme a man that he that would have drawn a picture of the Devill had not wronged if he had set him for his pattern Verterit hunc Dominus momento turbinis exit Marcus dama let the Persius Devil his Master but change his coate turne the dark side inward and the light outward perswade him for his own base ends to leave or perhaps but hide his former sinnes and sprinkle
sorrow occasioned by these sins bears a more immediate relation to the holinesse of God who only is offended by them they being such as none else can take cognizance of II. If a man under soul troubles be full free ingenuous and impartial in his confessions of sin and in his censures concerning himself I love in such a case to hear a soul say the worst of it self that can be when it sayes it sensibly and cordially as in such soul troubles it hath little stomack to complement or dissemble Oh what a vile wretch am I I am perswaded thousands of my betters are in hell Did you ever know any one guilty of my sins with my aggravations Thus was Paul in his conversion for to that time his confession refers 1 Tim. 1. 15. convinced that he was the chief of sinners Now among all aggravations of sin if you lay the comparison the most ingenuous are such as are drawne from abundant mercies large and liberal means frequent convictions infinite patience c. A soul that chargeth it self home here seems to have some touches of a more then ordinary spirit There is a Promise to this condition as a threatning to the contrary Proverbs 28. 13. III. If a man justifie God and the Law by which he stands condemned For herein is a very great measure of humiliation evidenced and hereby is God mightily honoured And certainly then is our design for happinesse most likely to be successefully carryed on when it involves Gods honour with it This heart is throughly broken when it will not resist God so much as in a thought although he go to hell for ever Another that is not so kindly wrought upon Rom. 7. 12. Psal â—1 â— may possibly confesse that with his lips but yet secretly the heart rising against God and the Law for tying up man so close and inflicting eternal wrath upon temporary sins and in stead of being troubled for sin is secretly troubled that there is a Law against it IV. If the trouble be trouble of mind i. e. be settled fixed rooted in the judgment and reason as well as in the passions and affections And so it be not easily to be removed or diverted by worldly avocations Ordinarily when God strikes home he doth not onely make men cry and roar as children nay dogs will do but grieve as men do upon some extraordinary losse when they apprehend it so as that they do not only mourne but judg they must do so and therefore all other things must yeild to that affection such a mourning was that of Isaiah in another case Isaiah 22. 4. a resolved mourning Look away from me I will weep bitterly labor not to comfort me c. V. If which is a notable prognostick of a good issue to conscience troubles a mans greatest trouble be for that he is selfish in his troubles that his grief for sin is so much of kin to his own desire of salvation and fear of hell and punishment O saith such a soul indeed I grieve and am troubled but in all this I am but a base selfish creature if it were not for fear of hell and desire to go to heaven I should sin all my dayes and never be troubled It doth not affect me that God is dishonoured by my sins that they are contrary to the purity of his holy nature and this selfishness in my trouble is my greatest trouble Said I that this frame prognosticates a good issue to the bondage of the spirit That is too little it immediately foreruns if not accompanies a good a renewed heart For this evidently shewes some love to God or at least some earnest pressing on towards it and for my part let me find a soul in such a frame I shall tell him his salvation is near and his warfare well nigh accomplished This reflex trouble if I may so call it or superfoetation of the spirit of Bondage declares something in this work more then ordinary To be troubled first for sin and then for the sin of those troubles declares that a man pants and longs after a perfect holiness as well as happiness and that is a blessed condition VI. And lastly If such a soul be shy and fearful of taking sanctuary in promising and resolving For this is a good sign that he will not split upon the rock of self-Justification and that at present he is so throughly humbled that he dares not arrogate to himself one thred in the whole web of his salvation that he throughly knowes the evil and plague of his own deceitful heart Seldom any great Promisers under the work of Convicton are sure pay-masters CHAP. XIX Past experiences improved for the comfort of those that are gone through this work TO those that have been under and have happily gone through this work of the Spirit of Bondage consolation in two or three branches 1 In that they may now stand on the farther bank of the River on the farther shoar of the tempestuous sea and sing Songs of Deliverance as Moses and Israel did Exod. 15. Forsan haec clim meminisse juvabit Sayes the General in a storm to his fainting followers With what delight do old men tell over the adventures and hazardous services of their youth to their young ones Those things that are most hard and unpleasant to undertake are most sweet and refreshing to remember when we have gone through them That that kept David mourning that he had little heart to sing as we say whilst he was under it becomes a great part of his Songs of praise when he is gone through it See Psal 40. 116. c. 2 Hereby they may ground themselves very firmly in the assurance of their effectual calling and conversion to God Indeed if this evidence from the manner and method of our conversion because of the earlinesse of the work as it may fall out or by reason of the speediness of our passage through it cannot be easily discerned it is sufficient for our comfort if God enable us to see the fruits and effects of grace such as hatred of sin love of holinesse and of every thing that promotes it for its sake a precious esteem of all Gods Saints because they are such c. but the evidence that is drawn from bâ—th is most full and satisfactory As when a mans Title to Land is questioned 't is true it is sufficient to be able to prove that his evidenceâ— are true but that will be more cleared if he can alledg that they were sealed at such a time in such company upon such and such considerations circumstances of an action being so many partial witnesses to the reality of it I have heard that a promise though proved is no sufficient ground for a suit in Law except the grounds and terms on which it was made appear also 3. Hereby they are assured if the work have been deep and through not only sleight and superficial if it have been attended with a
saving conversion of the soul to God that they are perfectly delivered from it for ever after 'T is a business that is to bee gone through but oâ—câ— and when it is once over there is no fear of its returning upon a man again I mean not that the soul may not come under bondage and fear and terrour again if I should the experiences of most of the Saints of God would confute me in this particular But here lyes the comfort No after shakings to such a soul are the Spirit of Bondage as Ishal shew more hereafter in the third Thesis or Proposition of the second part concerning the Spirit of Adoption And so they come not upon a man with Authority from God but arrest a man barely upon a counterfeit warrant and a man is not bound to submit to them Those cavils which arise afterward in such a soul are not the definitive sentence of a Judg concerning a man but the importune and vexing and litigious allegations of an Adversary Satan is a common Barreter and he makes it his trade to find out flaws in the evidences of Gods Saints and when he hath found or pretends to have found any he makes a great cry of a little wool as we say and like a clamorous and malicious accuser heightens every molehil to a mountain and concludes heavily against a man But what is all this to a mans quiet and peaceable possession if the spirit of God have discharged him the Court And such a one after his Gaol delivery from the spirit of bondage is for ever so discharged CHAP. XX Advice in seven particulars to such persons as are under this Spirit HEnce also properly grows this Caution to convinced sinners Take heed if this be the Spirits way and method of conversion how you render these works ineffectual and fruitlesse to your souls and so obstruct the Spirits saving design upon your selves This may be done many wayes I have instanced in some of them upon the former point which I shall not repeat To those add 1. A man may obstruct his own conversion in this work by a carelesse and sloathful intermission of those meanes which may keep his convictions fresh and lively and his conscience tender Souls under this work should strike as we say whiles the iron is hot And if the edg be dull he must lay on the more strength Eccles 10. 10. must improve publick Ordinances by private meditation prayer conference Fire will as well be put out by neglecting to supply it with fewel as by casting on water The Spirit may be starved as well as quenched The sluggard that after ploughing doth not follow it with the mattock and harrow will have as bad an harvest as he that sowes and never plowes at all The sluggaâ—d when he is called will divers times answer faire and make promises to rise and sometimes offers fair to perform them but when you cease calling his endeavors cease he finds his bed sweet and for want of throwing off the cloaths or starting out of bed by and by sinks into his rest again and takes the other nap Prov. 6. 10. So is it oftentimes with a sinner the Spirit cals and conscience calls and he ever and anon cryes I rise and sometimes starts up as if he would get out indeed but through sloath he is loath to be at the paines to pursue his good resolutions doth not follow them by constant and fervent prayer holy conference strict search into his heart and wayes and so loseth his beginnings by degrees insensibly and becomes as secure a sinner as ever God when he gives grace will be sought to Ezek. 36. 37. Yet will I be inquired of for this and Prov. 2. 3 4. If thou list up thy voice for understanding 2. He may do it by keeping needlesse society with wicked erroneous or vain and unprofitable company The former sorts scoff out and the latter toy out the seriousnesse of spirit that attends a convinced conscience Thence is the Apostles caution to them who upon that prick in the heart advise with him for the cure of that dangerous wound Save your selves saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from this crooked generation Acts 2. 49. and this he did very earnestly the Spirit sets it out by two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did charge or adjure and intreat and that with many words as knowing it to be a businesse of very great importance in what company such young beginners lighted Think you hear that Question put to you which the Angels put to the women Luke 24. 5. Why seek ye the living among the dead Truly beloved the unhappy lot of many a coming soul falls among profane friends and they as I shewed before by all means possible endeavour to drowne those little sparks others longing after ease and comfort and not daring to turn the stream of soul troubles in such a way among those friends to whom they chuse to bemoan themselves oftentimes light upon some of unsound Principles and they draw them from publick Ordinances and private duties the only ordinary means of effectual conversion it may be prejudice them against those Truths that affected them and thereby they not being plyed with those softning meanes quickly return to their former hardnesse and impenitency onely they colour it under a new name and profession of Saintship Now for prevention of this â—vil there is no greater caution in any thing to be observed by persons in that condition then to avoyd the company of hereticks as the most pernicious generation that they can converse withall And as for vain and frothy and unprofitable company though they be not in the same way hurtfull with those before mentioned yet are they great hinderances to this worke and hinder the real conversion of many a convinced sinner whiles they dispose the soul to a vain sleight and frothy temper a temper which is so far from being disposed aright for a businesse of such spiritual importance that it is not fit to manage a serious temporal imployment And good reason for there is in all such laughter a kind of madnesse Eccles 2. 2. For as the conceptions of fools and madmen are fickle and fleeting one fancy putting out the other as one wave another in water whence comes the rambling and incoherent discourse which ordinarily discovers distractednesse of mind so doth joy and lightnesse of heart especially if it be occasioned by vain and impertinent objects dilate and spread the spirit so as makes it incapable of being confined to any one thing though never so serious but the soul in such a condition dissolves and evaporates into smoak and as is said of the Heathens in another sense Rom. 1. 21. becomes vain in its imaginations How often doth the Apostle caution us aginst vain janglings and vain bablings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discourses in which there is nothing but flash and vapour 1
Spiritual pride may undo a convinced soul It may make a man take that for the end which is but the way nay but the first step in the way Trouble of conscience for sin is a rare thing in the world and where it is wrought in the soul to any large measure especially it puts a great difference between man and man this difference a soul may apprehend too soon so as to be puffed up with the experience of such a work on his spirit Suppose of a crew of profane persons the conscience of one may bee troubled for his lewd courses and this trouble sticks close and drives him from his loose companions and to resolve upon a new course of life Now is Satan apt to strike in and blow up the heart with the thoughts of this work and the man by comparing himself with what he was and what his Associates still are is apt to think Sure now I am in a good condition for I have been troubled for my sins and forsaken my former wayes and therefore I am savingly converted and therefore I have ground to take comfort and apply Promises to my selfe and entertain no more doubts of my condition Here let me at least allude to Matth 12. 43 44 45. The unclean spirit may in some notorious lust or other be cast out and he is rest lesse till he have again recovered his possession and therefore waiteth a time till it be swept and garnished till a barren profession of Religion be taken up and pride make such persons carry it high this furnisheth a lodging for the Divel then he returnes but in another disguise such an unclean dirty spirit must never think to be harboured again in a garnished house therefore he may perhaps wipe his shooes at the door and under a pretence of holinesse or light may get a firmer possession An erroneous Divel in such a proud heart may get possession when a scandalous Divel cannot though afterwards he open the door to more scandalous and unclean then himself Neither doth such a frame of spirit only give advantage to Satan but it also puts a man into a condition incapable of further grace from God seeing he every where annexeth the Promises of grace to those whom he hath throughly humbled Psal 25. 9. Isai 4. 6 He giveth grace to the humble 7. Indiscreet handling by godly Ministers and friends As many a child that comes to the birth is spoiled by the indiscretion of the Midwife Now here are two miscarriages to be avoided A birth may be endangered by over-slacking or overhastning 1 An over-rigorous exacting of such and such 1. preparatory measures in all as in some or 2. such measures of preparation to grace as cannot be attained unto before grace 3. and of such dispositions to the least measure of grace as presuppose growth in grace So when I find a soul humbled and broken under the guilt of sin and the work by all likelihood is serious but failing in some formalities of what is ordinary and usual in others for here I must not think to fit every foot with one shooe if I should hide the Gospel which only converts as to the formal act of conversion from such a soul till I see conviction of sin bring a sinner to attempt self destruction c. because it brings some so far or till it shew it selfe in a floud of tears as in others or till it heighten his troubles into a kind of distraction as in others here I go besides the rule on this side Or should I require in that sorrow for sin a freedome from all self-respect a single aiming at Gods glory absolutely divided from a mans own good should I require that those breakings of heart which I discerne be derived from meer love to God and Christ c. tempers which must needs attend the discovery and enjoyment of Christ and that not only in truth and reality but in sense and evidence and such as all persons who are arrived to a great measure of the Spirit of Adoption do not find or at least very weakly in themselves here I should not only be indiscreet in expecting and requiring that from the Law which is not to be found but in the Gospel but occasion the damping and cooling if not utter quenching those blessed affections through despair of ever causing the stream to ascend so high and so furnish Satan and mans cowardly sloathful heart with matter enâ—ugh of temptation to Apostacy This is a great evil to detain a soul long in the passage from death to life Hos 13. 13. 2 An over hasty and inconsiderate application of comfort before the soul give evidence that it is truly and soundly humbled And this is overhastening the birth which occasions many distortions weaknesses and defects in the person so born into the new world and divers times exposeth the soul to eternal undoing seeing there are very few if any over early and abortive children but are still-born Here is to be considered that all Promises that concerne the Application of Comfort to us are conditional and we are not to administer it but only to capable Subjects So as I have shewed before Christ tyes his yoak and rest together and feeling and removing the weight of sin are in the same place conjoyned Mat. 11. 28 29 30. And the comfortable indwelling of the presence of God in any soul is conditioned with an humble contrite and trembling frame of spirit Isai 66. 2 And blessed are the Mourners for they shall be comforted Mat. 5. 4. Now certainly ere God will speak he will not onely find shewes of these tempers but realities and therefore a Minister who is Gods Deputy in dealing with such persons should labour to come neer him herein for how can Ministers keep to their commission if they loose where God binds 'T is true they are not bound to an infallibility of concluding that such a work is true but only to judg by the effects but when they have sufficient evidence to sway their judgement concerning the real conversion of any soul then to speak comfort is a duty Isai 40. 1. till then 't is a sin The way then how to deal with such persons is this We must search whether the trouble be real or counterfeit sleight or deep fowl or clean inflamed or not and accordingly either widen the wound more to make it capable of admitting a Tent or apply a lenitive plaister to allay the fire of it or a drawing one to fetch out the corruption or lastly an healing to close the Orifice And indeed whiles the trouble is meerly legal and from a Spirit of Bondage the main care and skil of a Minister or friend as to such a one ought to be to find out the mean between these two extremes the heightning the trouble so as to render the soul too superstitiously fearful to close with Christ and lightning or asswaging it so as to undo the soul by a lusory and unsound
dyed in Egypt How often have we longed for quails for our lust bin discontented at Gods allowance and thought all we had even precious manna gracious meltings for sin a tender fear of offending God an holy importunity in following after God c. nothing if we were not presently assured of his love and kissed with the kisses of his mouth Think how much of unbeliefe impatience pride peevishnesse unthankfulnesse despaire hard thoughts against God wearinesse of his service unjust censures against your selves blasphemous murtherous thoughts c. hath God past by and in all these provocations kept you from falling off from your present convictions and the benefit of them and held you in his hand and conducted you through the wild and roaring wildernesse till he hath brought you to Canaan 4. The multitude of those who perish under convictions and notwithstanding them nay perish the deeper for them When a man considers that the same troubles of spirit which drove Judas to the Gallowes and Cain to despair and to many thousands under the means of grace become barely means of hardening the heart and increasing their condemnation prove to him the throws of a new birth the rough passage to a Kingdom of liberty and glory the straight doore to a pallace of spiritual peace and comfort Distinguishing mercy is engaging mercy And distinguishing mercy is greatest when to the persons distinguished every thing is common but that very distinction As if in a common guilt some are pardoned whiles others dye and in a common disease some perish and others are preserved so here in common soul troubles one man despairs and sends himself to hell the sooner another presumes and fends himself thither the surer c. Others are effectually converted and eternally saved Oh what a deep engagement to thankfulnesse is this 4. Pitifulnesse and tendernesse to other persons in that condition Our own experience may tell us what grievous burthens soul troubles are and how much need there is that those that are with young should be gently led Our Saviour was pleased to submit to temptation for that very reason that he might be a mercifull high Priest able to succour them that are tempted Heb. 2. 18. But I have spoken to this also before CHAP. XXII Several considerations to humble such as have gone through this work ineffectually II. HEnce also let all those be exhorted that have been under these troubles of spirit and have gotten over them without any real work of conversion or saving grace attained by them to 1. Labour seriously to bewail the inefficacy of such hopefull means for their good O friends 't is a sad thing to come out of any trouble muâ—h more such a trouble as this is and get nothing by it What a complaint do the Church make in relation to their temporal afflictions Isay 26. 17 18. We have been with child we have been in pain we have brrught forth wind c. That that comforts a woman in her throws is the hope of a child and this is that that makes her forget it when it is over John 16. 21. But if a woman fall into grievous pains and all proves but a Tympany or an abortive conception or a monster this will not quit the cost of such throws and therefore when shee thinkss on this time she bewails it ever after Much more should such an affection as this possesse a man when he considers how near he was to the Kingdom of God as Christ saith to the Scribe Mar. 12. 34. To perish within sight of the harbour and so to come within a stride of the goale and misse it O how vexing a thought should this be 'T were well if it were so with most men in this World whiles they have time to repaire their losses Hereafter 't will be a trouble to eternity irremediable and that irremediablenesse will be the greatest part of the trouble Here to help this work may be considered that hereby 1. The Spirit of God is disappointed quenched resisted 'T is Gods Spirit that hath contested with thy proud obstinate rebellious heart and 't is that Spirit whom thou hast so often repulsed That Spirit is a free spirit and is not bound to move any more Psal 51. 't is a Spirit of grace and if he move not Zach. 12. 10. thou canst never recover again and when he hath been so repulsed how canst thou expect his farther attempts God doth justly resolve many times concerning such persons as Gen. 6. 3. That his spirit shall strive no more 2. Your hearts are hardened Believe this for a certain truth that the more the heart is melted and softened if it grow hard again it grows the harder for it Thence 't is it may be for I am not certain the sin against the Holy Ghost is there meant that the Apostle saith it is impossible to renew such to repentance when they fall away Heb. 6. 6. impossible that is as to the strength and power of ordinary means that work on other men and if God convert such an one it is by an act of his absolute power besides the ordinary regulated way of his proceedings So is the word taken Mat. 19. 26. that that is impossible with men i. e. which is beyond the reach of men to conceive how it can be done is possible to God Now for such a man to be converted is impossible to men not only in that he hath no power in nature to effect it for so is every mans conversion impossible but in that a man cannot rationally judge him capable of benefit by any of the ordinary supernatural means of conversion The Word of God and whatever other means of conversion will grow so familiar with such a man that all that was affecting in them will through acquaintance grow contemptible and sinnes which at first view and in a mans first convictions appeared fearful and terrible having once or twice affrighted the soul and done no more will afterwards lose their monstrousnesse by a frequent fruitlesse view of them nay hell it selfe as bug hears to children after they begin to find that there is nothing in them but the name will appear but an old wives fable and its fire but a painted flame such as scares more then it hurts and so no wonder if all these restraints removed such an one 's latter end be worse then the beginning 2 Pet. 2. ult Sins before softenings are like weeds in a ground which before plowing and harrowing wee hope to root out thereby but afterwards they are like invincible weeds that no plough or harrow will tear up and therefore such ground is nigh unto cursing 3. Conscience is checked and discouraged That tendernesse which before possessed it upon every sinne is in a great measure lost and whereas it before passed a right censure concerning thy estate now it is grown partial and flattering For there is no man can get out of soul troubles without the leave of his
conscience Now conscience in some persons is silenced by main force in others disheartened by a sleighting carriage in others bribed by a forme of godlinesse and so it is brought to give way to a delusive and undoing peace and either to flatter a man in the way to hel or not to give him a plain information of his condition Now it is a very dangerous thing to quiet conscience with any thing in the World but the bloud of Jesus When an unsprinkled Heb. 10. 22. conscience is at peace this is a dangerous and undoing peace Conscience is the soules faithful watchman and will if it bee not blind when it 's let alone in its duty give faithfull intelligence of its danger in time that it may be avoided Now when conscience is discouraged herein and prevailed withal to speak nothing but pleasing things how soon and how suddenly will such persons souls be surprized and ruined before they are aware of it A thousand times better to have a roaring conscience then a sleeping conscience and a sullen conscience that will never speak a good word to a man then a fawning conscience that wil never although there be never so great cause speak a bad one Hereby doth Satan secure a soul against saving conversion for the future See Acts 28. 27. and God sayes Amen to it Isai 6 9. John 12. 40. 4 Possibly hereby thou maist be brought farther then all this Thou hast not only laid all tongues within door but thou wilt begin to silence the cocks without door also that thou mayest sleep securely for the future Gods faithful Embassadors that speak too loud and home to thy spiritual condition must be enjoyned or flattered or scared into a deep silence as to all such points as may trouble thee lest conscience newly laid to rest should startle again This was in another case the frame of Ahab he was resolved upon his war and then all the Court-Chaplains are taught their Lesson that they must all prophesie good success to the Kings design and Micaiah because he will not say as they do hath much ado to get a hearing 1 Kiâ—gs 22 and when he is heard gets an imprisonment for delivering his Message So it is with men in this case when they are resolved to be at peace with their defiled consciences upon any termes they wilfully turne their backs upon such Ministers as say not what they will have them and if it were in their power would use them no better then Ahab used Micaiah and Herod John the Baptist And now I have mentioned Herod me thinks I see him just such a man as I am now discoursing of a man convinced and very likely to become a convert one that heard John gladly a great while and sure he was much wrought on that could please himself in so austere and sowre a Preacher as John was but when he had prevailed with conscience to wink at his sinful pleasure with Herodias then because John made so much noise of the businesse that both the King and his Minion were afraid he would make that tell-tale awake and look abroad againe and stare them in the face the Preacher must be laid in prison and his head must be cut off to keep his tongue quiet Now when a man hath brought himself to such a passe as to all ordinary and likely meanes of conversion he is desperate 5. Possibly thou maist grow into a grosse neglect of duties and Ordinances An un-grounded peace often carries men to this for as it was gotten without these meanes so it is maintained without them And the soul thus set at liberty is afraid of coming within the reach of those meanes that may reduce it back again to its old condition And therefore seeing these are the meanes to work conversion a soul prejudiced against these is in a most unlikely way of ever being savingly wrought upon The man that under this delusion being even upon this very account prejudiced against them because whiles he was under them he could never be quiet and since he hath left them all things are in peace whence it appears that he is resolved though it cost him his salvation not to break if possibly he can prevent it his corrupt and unwarrantable security and peace He is asleep and not willing to be disturbed though he be on the top of a Mâ—st Prov 23. 34. 6 After all this it is a thousand to one if thou do not become a more desperate enemy to and Persecuter of the wayes of God then any other and so by degrees fall into the unpardonable sin Convinced men come neer the Kingdom of God and then their hopes are high from God and all this while they flatter him with their lips and are much in prayer and hearing c. until by their desperate Apostacies from these beginnings they have the sentence of condemnâ—tion in their own hearts which they bear about with them still though not alwayes with the same raging and raving clamours and this consciousnesse of being cast off by God and utterly deserted by the spirit of grace turnes all their love into hatred and no men in the world prove more bloudy Persecuters then they Truly Beloved it is not for nothing that we find troubled consciences that are made graciously tender to complain so often of their own hearts that they are afraid they have sinned the sin against the Holy Ghost for though every Apostacy from a mans convictions be not that sin yet every Apostacy from strong and deep workings of the Spirit of Bondage is a great step towards it And although it be sure that no man hath committed that sin who can mourn upon supposition that he hath committed it yet it is no lesse sure that many who have been before great Mourners under the sense of other sins may fall into it and be rendred uncapable of ever mourning for sin any more but in Hell CHAP. XXIII Such are exhorted to endeavour to recover those lost impressions A Question discussed hereupon and Objections answered 2. A Second Duty incumbent upon such persons is to labour to reduce again those lost impressions of the Spirit of Bondage I confesse it is a very hard matter to recover a spirit of conviction and compunction again when it is once lost yet it may be had the soul being first made deeply sensible as was before required of the evil and danger of checking and losing it and following God in all his Ordinances conscienciously for its recovery But truly 't is a very rare thing without very extraordinary Grace for such impressions to be at least effectually renewed As in dangerous relapses nature having made many attempts to cast out her enemy and failing is ordinarily so wearyed out that it is an extreme difficult thing to apply any Physick strong enough to conquer the disease and yet not too strong for nature to manage and therefore it requires the more labor with our hearts to effect Object
If thou object But Sir these remedies are in vain prescribed to me who if I could do these things should have no need to complain of the disease seeing the very cure consists in being able to apply such means to effect it If I could be sensible of this sin and be humbled deeply for it and wait upon means as I ought my heart would be no longer such as you speak of I complain of an hard heart and an impenitent heart and you seem to bid me get a penitent heart that I may get a penitent heart And this seems absurd Answ 1. It may be this very case seriously taken into consideration will affect the heart when no other thing will And we find it by the experience of Gods called ones that they find nothing more usual then to be most sensible of their own hardnesse and insensiblenesse And 't is so because hardnesse of heart is not only a sin but a judgment Now sense of judgment may bring sense of sin I advise thee therefore to be sensible of it as a judgment that thou maist be made sensible of it in time as a sin 2 To one in thy condition this is the great and master sin and by consequence the most dangerous wound of thy soul and therefore 't is most sutable and likely to be successeful to begin the work of sorrow and humiliation at that sin As in a complication of many Diseases in a Patient the Physician thinks it most proper to apply himself to the Master-Distemper primarily and principally and the rest will abate with it they being but Symptomatical 3. When I bid thee labour for a spirit deeply affected with this sinne and to endeavor to reduce thy selfe to thy former convictions thereby I purposely prescribe this course Because I know if thou canst attaine an heart sensible of its own resistance to the Spirit of grace c. thou art so farre recovered And this advantage is peculiar to this condition that to be affected with it is to be recovered out of it And this is a great encouragement to labour for this frame of spirit As one sin begets another so humiliation for one will beget humiliation for all for the same tendernesse which renders the heart capable of the impression of godly sorrow for one sin renders it as penetrable by others 4. When I bid thee labour to recover thy former tendernesse I mean not as if I would have thee reduce thy selfe thereunto by a power in thy selfe but by addressing thy selfe to God by importunate prayer to take away that resistance hardness and impenitency of thy heart which so frequently repulseth the Spirit of God and rejecteth its own salvation Go to God and say Lord I have an hard heart an heart that cannot repent according to promise give me an heart of flesh c. Obj. But I have a great deal of joy and peace and the course you advise to will put all out of order again Ans 1. I have told thee before that t is better to break an unsound peace of conscience here then to continue it all our lives till Death and Hell breake it whether wee will or no. Especially seeing 2. The breaking of this false peace is a way to recover a true and sound peace Then wee are towards a peace with God when we fall out with our selves and our sins When we combine against his enemies in that work he is engaged to assist us and if we be once absolutely broken from them and engaged to the destruction of them ipso facto we become his confederates Obj. But I have had a great name for Religion and have borne my selfe high upon my comfortable attainements and enjoyments and I cannot bring my selfe to be willing to take the shame of a confession that I have beene beguiled my selfe and deluded others Answ Therefore t is likely thy acknowledgements will do thee more good as on the other side thy example in going on in so delusive a way will do far more hurt Peters dissimulation drew many to dissemble also Gal. 2. When eminent professors professe glorious discoveryes in a way of defiance to Ministery and Ordinances no wonder if divers minorum Gentium ambition being natural to men will either affirm the same things that they may not seeme inferiour to them or else be apt to believe such things attainable Thus I remember in Erasmus there is a story of a Popish Apparition which when one had confidently affirmed that he saw divers others in the company would needs professe to see it too So do deluded souls strengthen one another til the juggle of Satan be discovered 2. Here is thy glory and Gods put in the balance and it is a great trial of thy sincerity to see which thou wilt take My sonne give glory to God saith Joshua to Achan and so I to thee Friend give glory to God Let the pride of thy heart be abased and thy high looks be brought low that the Lord alone may be exalted Isa 2. 17. 3. This is the way to thy own greater esteem Humble thy selfe and the Lord will exalt thee in due time Hereby wilt thou give to those that are truly godly a firme proofe of thy sincerity and such a return to them will speak more then thy stay among them possibly would have done 4. If God do not bring thee thus low now he will hereafter What is temporary shame and contempt to everlasting shame and contempt Obj. But God may save mee without this way and I may be converted without the return of the spirit of Bondage Answ 1. No question by his royal prerogative he may do that which no earthly Prince may act above and contrary to his owne prescribed rules when he pleaseth But 2. T is unlikely that he will and t is unusually that he doth renew any man that is an Apostate from former convictions without deeep humiliations And indeed if he should this would encourage convinced sinners to cast off their cords and break the bonds of the spirit at their pleasure These are grievous affronts to God himselfe and t is reason that he should have reparations from us at our return to him Now the only reparation in this kinde is deep sense and humble selfe-condemning acknowledgment of our sin CHAP. XXIV Objections of another nature answered Object YEa But if this be so possibly it may be as much for Gods honor to reject me if I do really submit my self to my old Master and reduce my soul under the Spirits Bondage again so that here is a greater discouragement I fear God wil not receive so desperate an Apostate as I have been though I could be humbled never so much Answ 1. True it may be much for Caution to others to take heed of affronting resisting quenching the Spirit of grace that hee should let thy Conscience loose upon thee in damning terrours here and send thee to hel with them upon thy spirit to be thy companions
wet seed time but it may be a dry summer and so the hazard is not over therefore having had a wet seede time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he expects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter raine too to perfect the harvest so thou hast sown in teares God hath blest the seed of the word so far to thee expect the perfecting his work in thee it may be thy continued troubles are the latter raine t is well when God followes thee with such showers keeps the ground thy heart tender feare not man this makes for the improvement of it to a joyful harvest They that sow in tears shall though long first yet at last reape in joy Ps 126. 5. And their precious seed will yeild sheaves at the last Obj. But I cannot wait I have such an impatient fretful spirit and I have so long waited to so little purpose that I am even quite wearied Though my spirit be willing yet my flesh is weak Answ 1 T is no lesse a duty because thou canst not do it 2. Pray against this distemper Lord I have an evil impatient overhasty heart that must be relieved presently or it will be gon from thy doore Lord give mee an heart willing to stay thy leisure Indeed the things I would have are precious necessary my endeavors have been frequent my Prayers urgent and importunate and therefore my froward spirit seems to take it ill to be so long disappointed in its expectation Lord give me a waiting depending enduring Spirit 3 Fetch in strength from a promise to this purpose There are abundance of promises made of and to waiting Of it see in special Psa 27. ult Waite on the Lord and be of good courage c. But what if I cannot He shall strengthen thy heart fortifie thy heart against all temptations to wearinesse and impatience See also Isa 40. 29 30 31. T is a very full promise So promises to waiting Isa 30. 18. Blessed all that wait for him Chap. 49. 23. They shall not be ashamed that wait for him 4. Yet wait in the use of means Such as 1. The word God having appointed the word as the means will have us attend it The word must be waited on for grace It is the word of grace Act. 20. 32. and the Apostle saith that there is no grace to be had i. e. ordinarily without it and that not only the word read but the word heard and that not from every one that can talke of Scripture but from a lawfull Preacher Rom. 10. 14. See the connexion between calling and preaching and hearing and faith See Joh. 17. 17. And the promise that Wisdom makes is to those that wait at her gates and the posts of her doors and constantly do so He that waiteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day by day ie upon all opportunities Pro. 8. 34 35. And the word must be waited on for peace too T is the Gospel of peace too as follows loco dicto Rom. 10. 15. and that in the mouth of Preachers And Eph. 6. 15. And Isa 57. 19. I create the fruit of the lips peace 2 Prayer Ezek. 36 37. I will yet be enquired of c. and Acts. 9. 11. The same spirit is a spirit of grace and supplication Jam. 1. 5. Zech. 12. 10. Obj. But why shall I pray My prayers whiles I am out of Christ are an abomination to the Lord and I sin whiles I pray Answ Upon this account the Divel drives off many from grace and Christ But consider 1. It is a greater sin to neglect it It is the worst thing that can be said of any man that he restraineth prayer before the Lord Job 15. 4. T is joyned with casting away the feare of God i. e. with professed Atheisme and prophanenesse See Jer. 10. 25. Heathens and families that call not upon Gods name are put together Prayer is sin to thee but by accident vitio personae but to neglect it is a sin in its selfe 2. The Lord requires even such persons to pray Act. 8. 22. 3. The spirit of grace and supplication is usually powred out in the performance of that duty Luke 11. 13. 3. Conference The great reason why Persons goe heated and warmed from sermons and within a few minutes become key-cold againe is the want of this holy help How did our hearts burne within us say the Disciples Luke 24. 32. when hee talked with us 4. Meditation Beasts that chewed the cud were the only cleane beasts because they best turned their food into nourishment T is a special advantage that a man hath in memory seeing it is that bag whence a man Vid. infrà N. Octava by meditation fetcheth back truths and chewes on them see Psal 40. 3. 5 Seek in them conversion rather then comfort and grace then peace The reason of this advice is that which I have before told you That grace is offered and we are invited to receive it without any qualification but our want of it But peace and comfort presuppose grace Rom. 5. 1. Reall and actual peace by which wee are made of enemies as we were born friends to God and apparent or apprehended peace peace in the conscience the evidence whereof is joy and comfort are the fruits of justification Besides if we desire peace principally and not grace we give a great advantage to Satan to delude us with a false peace without grace as hee doth many a thousand We often fail in this we are earnest for Pardon and peace but not so importunate for Grace 6. Follow those meanes most constantly which 1. Caeteris paribus are appointed to thee I think not that persons are bound absolutely to their own Pastor He may be unable he may be unwilling to imploy his talent to a mans advantage But if godly able and laborious my constant attendance is to be on his labours Certainely my constant meales should be at home 2 If free those that are most scarâ—…h The Word that converts it is described by the Apostle Heb. 4. 12. 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Word that hath life in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Active and full of spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. more cutting beyond a double comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 penetrating as Aqua fortis not the ear but the heart joynts and marrow Partes minimas interiores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a critical word they that are Criticks are accurate observers of every tittle Those thou shalt know by the rising of thy carnall heart against them For there is no congruity between the carnal heart of a man that naturally loves its ease a spiritual rowzing Ministry that will search out all its hidden corruptions therefore suspect thy heart here and cross it 7. Observe and take special notice of every step of proficiency which thou makest towards heaven and acknowledg it with thankfulnesse Our sense of wants should not although through our corruption most commonly it do exclude the
sense of mercies Thou wantest at least in thy apprehension grace and Christ or it may be but the evidence and assurance of these now thou perpetually art on the complaining hand and when thou comest into Gods presence he hears nothing from thee but these complaints and all that thou conversest with can have nothing else from thee but querulous language and it may be murmuring discourses concerning the sadnesse of thy condition and present wants But here is not a word of acknowledgment of what thou hast Thou never goest to God and acknowledgest that it is a great mercy he hath made thee see the sinfulnesse and misery of thy present condition and affected thy heart with it Now certainly this were a more likely way to speed 8. Labour to keep your hearts warm by keeping those things most fresh upon your spirits by constant meditation which most affect you Thou goest home warm from a Sermon affected it may be deeply with thy own condition by nature or it may be convinced of the exceeding sinfulnesse of some Master sin or other when thou comest home that this may be effectual to thy conversion dwell upon those passages in thy thoughts and when they are ready to dye recover them again by fresh recollection desiring God to fix them upon thy spirit till they have done their work And this puts a special force into the Word which it would utterly lose if these thoughts by worldly diversions should be buryed as soon as thou art gone from the Publick Assembly And at other times whiles this work is upon thee thou maist do well to take up thoughts on these Heads which may be matter for meditation in such a condition 1 The sinfulnesse of sin under all its aggravations and the sad condition of a person under it Here thou maist think what a sad Apostacy from the perfection of mans nature and being sin hath brought into the world how black an image of Satan it hath drawn upon the soul what an holy and righteous Law it is against what a just condemnation it hath subjected thee unto And here thoughts of hel and the eternal wrath of God under all its affecting circumstances may bee considered in relation to thy case 2 Your own particular sins and their heightning circumstances How much more vile thou art then others and thy sins more great then those of others what by means and mercies and judgments and convictions and education and vowes and covenants of forsaking them by Apostacies and backslidings into them after a temporary desertion of them by being accessary or Author to the sinnes of others c. 3 The necessity of returnings to God That therefore in the way thou art in thou art running with all speed to the chambers of death if thou dye the next moment hell must receive thee and heaven be for ever shut against thee That thou hast no way to escape but by a speedy return to God and taking up a new course Matth. 5. 25. 4 The impotency hardnesse deceitfulnesse of your own heart That although thou see so much need of getting into another condition entring into another way yet it is not in thy power so to do and if it were thou hast such an heart as would dissemble with God and thee and put him and thee off with shewes and colours in stead of real fruits of grace or if it could bring forth such yet they cannot justifie and are frail and uncertain 5 The excellency of Christ in his grace and in his righteousnesse That therefore God hath appointed a way in which thy sins may be pardoned and thy nature renewed by the righteousnesse and grace of another That all that thou seest wanting in thy self Christ is abundantly able to supply That there is therefore that in Christ for which he deserves to be valued above all the world for grace and peace 6 The riches and freenesse of Gospel Promises in which Christ is communicated especially those that we call absolute Promises of the first grace That to persons so lost in themselves there is an abundant fountain of Grace opened in Christ That God invites all such persons to come to him and if they want wherewithal to procure Christ that he hath promised that too even the Spirit Zech. 12. 10. Luke 11. 13. Faith Phil. 1. 29. A new heart Ezek 36. 26 CHAP. XXVI Farther Directions of the same kind 9 TAke heed your particular callings prove not a snare to you That may be two wayes 1 By wholly neglecting of them For hereby a soul is exposed to a million of temptations whereunto a moderate prosecution of the affairs of a mans calling might prove a considerable diversion 'T is true I would have every soul upon the first smiting of his heart to set apart some time for a serious meditation upon it till he hath stated his condition and by Gods assistance begged in Prayer gained a clear sight of his estate brought his heart under such fixed impressions as will stick upon him through all his other imployments After which he may go about the works of his calling moderately and take set times out of it to begin where he left last so carrying on that work yet not neglecting the other As a Tradesman takes time to state his Accounts and when so falls to his Imployment again and having brought his Accounts into method he can again find where he left 2 By over eager following them Mat. 13. 22. The cares of the world choak the Word The Divel when a soul sets all its power on work to hunt him out runs like a hare among a flock of sheep and so puzles the pursuing soul and divers it A man in such a condition if his necessary imployments cannot be carryed on by other hands may and must follow them yet he must take heed that his whole heart never be let out in them stil must the impressions of the Spirit of God run as a black thread through the whole web of his businesse that when he hath gained time from his business to think on it more seriously he miss not his heart 10. Avoid all cooling company and choose those whose affections are warmest and their zeal hottest provided they be sound in the faith This I have touched upon before as also most of the rest in a sort and therefore shall be but brief in it When you are convinced possibly your company before conviction was meerly worldly possibly vicious drunken dissolute now fly the very occasions of conversing with them and seek cleave to and esteem only the company of the strictest These will be sure to help you out in the managing of your troubles will give advice pray with and for you c. See Act. 2. 40. 11. Keep no considerable passages of your present condition secret O that I could perswade people when the Word works any impressions upon their consciences presently to let the same or some other but most chiefly the same Minister
that made the wound know it and so afterwards give him an account of the carrying on or obstructions of the work in all considerable particulars How seasonably might he advise preach pray and how sutably apply himself to them 12. Take special care of sincerity and uprightness of heart in all your progresse this way The heart oftentimes in such a condition is afraid to appear as bad as it is and therefore though for ease men will discover something of their condition to a Minister or godly friend yet it hath ever and anon an aptnesse and disposednesse to prevaricate and mince c. O be sure that you deal candidly and clearly in such businesses And take heed lest when you begin to find a change in your selves you be tempted to Psal 51. 6 be willing to appear to Gods Ministers or people better then you are that you may get them to speak peace to you or esteeme you the more c. 13 As you find improvements and enlargements labour to keep your hearts humble It may be when you have confessed your sins to God and wept bitterly and prayed fervently c. you may find a kind of quiet begotten in your heart thereby your wounds do not ake and smart as before and you have an interval in your trouble are prettily well pacified but whence is it is it not hence Now you think you are in a faire way sure God will look on you now c. and therefore you rise well pacified for the present Take heed of this snare Rather when you have so done labor to rise with the lowest thoughts of what you have done as long as you find such a thought in you never leave till you have prayed it downe God cannot but be offended at such thoughts as these And this is one of the greatest blocks in the way of saving grace that can be God resisteth the proud and giveth grace to the humble James 4. 6. 1 Pet. 5. 5. I am confident this is the very thing that undoes many thousand souls under such workings of spirit God sees they begin to tye him to their performances and therefore God leaves them to themselves and they either go away presuming they have gotten what they sought and so all the work dies in a form of godlinesse or else if God save them he lets them so cool again that they see the former heat was meerly from him and makes them beg hard for one of those meltings again ere they can attain it Rather on the other side Humble your selves under the mighty hand of God and he will exalt you in due time 1 Pet. 5. 6. Your own time may be an undue time You never arise with honour from your knees till God say to you Arise CHAP. XXVII Persons altogether unacquainted with this work exhorted HEnce also we ground a fourth Exhortation to those that are altogether unacquainted with this work Labor for it in order to conversion Object What can we do towards this work 'T is the work of Gods spirit and he bloweth where and when he listeth John 3. Answ 1 True and yet there are Ordinances and duties that are vehicula Spiritus the chariots of the Spirit although the Spirit may choose whether hee will use these Chariots or no. As Jacob when Joseph sent him the Chariots from Egypt that was the way if ever he hoped to conveigh his old Father thither but yet he might have chosen whether he would have used them or no. So when the Spirit comes inâ—o the hearts of People it is by the Chariots of Ordinances and duties But yet the spirit is a free agent The saylor spreds his sayles to receive the wind because he can make no Voyage without it But yet whether the wind wil fill them at least so as to further his Voyage he cannot assure himself When thou waitest upon the spirit in his Ordinances thou dost as it were spred thy sailes if the Spirit fill them thou wilt make a good Voyage if not thy endeavours are nothing Yet as the saylor knowes he cannot command the wind so he knows he must not therefore neglect to have his sayles in a readinesse to receive it when it blows so it concerns thee to take care that although the Spirit be not necessarily tied to Ordinances yet thou do not therefore neglect attending them Though the Spirit doe not alwayes come in that way yet when he comes he will come in that way ordinarily 'T is a known story and the Application of it is no lesse vulgar of the poor man that waited at the pool of Bethesda the water was the instrument the Angel stirring it the cause of their healing Had not the Angel come and stirred the water they had waited in vain but had they not waited there the Angel would not have stirred the water John 5. 3. When God hath appointed means of conviction and conversion it is a tempting of God to look for it in any way else with a neglect of those means 'T is a sad thing when people are of Naamans spirit till hee was better advised are not Abanah and Pharphar rivers of Damascus better then all the waters of Israel may I not wash in them and bee cleane 2 King 5. 12. No foolish man those Rivers are unsanctified Rivers they are not set apart by God for that use and therfore they wil do thee no good so many thousand souls cry now adaies why should we attend upon the word of God in publick that from the mouth of a Minister though some will scarce owne them now by that name may I not as well profit and be converted by an honest tradesman in a private house I answer positively no for God having appointed means and called men to be publick officers to dispense them for thy good God will not go out of his way to meete thee such irregular wayes are heaven-cursed heaven-blasted waies God hath threatned it long agoe Jer. 23. 22 32. when Prophets run upon their owne errands and pretend the Lord sent them there is a curse upon them they shall do no good they shall not profit this people at all saith the Lord. And find mee any one separated society in the world that slights and tramples upon publick ordinances where there is any sound conversion to Jesus Christ or any building up in holinesse humility self-denial c. or where the most that is gotten is not errour and loosenesse and that in some knowne remarkable way and I professe I shall repent of and lay aside much of my zeale and eagernesse of spirit against those wayes and you will doe very much towards making mee a Proselite But I dare confidently affirme that there is no such society to be found which is not so branded by God And therefore Friends if ever you will have your hearts wrought upon let publick ordinances be precious in your eyes 2 You can commend your selves and your condition before to God in
place he bestowes upon us the right of Adoption as the most properworker of this union And as our Faith is the instrument of union so hee is the giver of faith 1 Cor. 12. 9. Faith indeed Divines ordinarily call an Instrument but 't is but an improper instrument for as all its efficacy depends upon the relation which it hath to Christ as an hand is the instrument to make rich when it receives a treasure or layes hold on it when freely offered so it doth nothing at all on Gods part But the Spirit is in a sense a proper instrument on both parts applying both Christ to us and us to Christ Christ to us by reaching us a promise to lay hold on and us to Christ by giving us an hand to lay hold on it and rest our souls upon it 2. Hee is the witnesse of our Relation And this work is principally set out to us in the verse preceding that which is the ground of our discourse The Spirit also witnesseth Rom. 8. 14. with our spirits that we are the Children of God Concerning the manner of the Spirits testifying I shall say somewhat hereafter onely take notice now that he is said to witnesse with our spirits i. e. to say the same thing with our consciences rightly informed of their condition Thus he is a seal and an earnest not to confirm on Gods part but to assure our legal title on our part Eph. 1. 13. 2 Cor. 1. 22. In the discharge of this work he is the comforter who takes of Christs and shews unto John 6. 14. his people i. e. not only saving truth in illumination and saving grace in regeneration and justification but also speciall light and comfort in manifestation of our interest in God through Christ he takes the Deed by which Christ is made the adopted head of his family and all the territories of heaven and earth are given to him and his seed for ever and shews it to the Saints and bids them cheer up for though they be now poor and persecuted wandring in sheep-skins and goat skins hiding among wild beasts in dens and holes of the earth yet they are heirs to all that heaven and earth contains and the time will come when this great estate shall come in hand and therefore they should lay out liberally upon their hopes at present and throw away all these things in a kind of holy prodigality when God calls for them being assured that their future inheritance will make amends for all This is the assuring act of the Spirit and differs from the former thus there hee barely discovers to us a promise and stirres us up to adventure upon it upon general invitations here he gives us an evidence that that promise is ours and enables us to make use of it by particular interest 3. He is the Advocate of our Cause And thus he is said also in this Chapter to make intercession for us When our title at any time comes under dispute or when any thing is detained from us which our relation and the evidences which confirm it entitles us unto he enables us to sue out our interest or if any thing befal us unworthy the children of God he helps us to write letters to our Father to complain of and bemoan our condition Rom. 8. 26 27. And this is that that is principally intended in the Text together with the former which is the ground of this the Spirit helps us to cry Abba Father by assuring us that God is our Father and putting us upon earnest and importunate requests to him as the requests of children use to be to a tender and compassionate Father And this work of the Spirit is so frequent and constant in the Saints that it is in effect attributed wholly to the Spirit God hath sent the Spirit of his Son into our heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crying as if he meerly acted our tongues Abba Father Gal. 4. 6. 4. He is the great guide of our way Ps 143. 10 He is the Tâ—tour of our youth we are not adulti till we be ripe for glory Ephes 4. 13. So we are said to Walk after and to be led by the Spirit verse 1 4 14. of this Chap. Therefore new obedience is call'd the Law of the Spirit of life v. 3. And the Spirit of the Lord is said to give liberty 2 Cor. 3. 17. Cameron in locum And so divers interpret the words of my Text with an opposition of servile obedience and filial obedience CHAP. III. Two practical Queries concerning the extent of this worke as to the subjects of it in the forementioned particulars Qu. WHat sense must this proposition be understood in That the Spirit of Bondage in Gods elect ends in a Spirit of Adoption Under which are comprized these farther enquiries Que. 1. Whether the Spirit of Adoption do work all the aforesaid works upon the hearts of all those that are elected or some of them onely upon all and all but on some Qu. 2. Whether upon all of them that have been under a Spirit of Bondage the Spirit do perform all the aforesaid workes or no Answ To both I shall give this preliminary answer and then give a more particular to each by it selfe 1. The Spirit doth give all Gods Elect at one time or other a true reall and unquestionable title to the grace of adoption and all the priviledges belonging thereunto 1. In justification making application of the soul of every elect person to Christ and of Christ to the soul 2. In sanctification making them partakers of the Divine Nature by the application of cleansing promises 2 Pet. 1. 4. For else two links of the chain next election would be broken Rom. 8. 30. Whom he predestinated them he called and whom he called he justified And this is the first work before spoken of 2. The spirit doth work in all persons that are really converted whether in the method of a Spirit of Bondage or no at one time or other so much perswasion of the love of God as encourageth the soul to lay hold upon the promises of the Gospel and to lay claim to them and to adventure the soul upon them For this is the ground of that reliance by which the soul leans upon God and hangs upon Christ for salvation wherein the nature of justifying faith in my judgment doth consist But there is a difference between this and particular assuring faith For this is grounded only upon the free and unlimited offers of the Gospel which offers Christ and Salvation to all that receive him and come to him and the Gospells invitations to accept of it that is grounded upon particular evidence that we have already accepted of him and thereby he is become ours and we his from the effects of a true and saving reliance upon him And this general perswasion so far emboldens all Gods elect that upon the warrant of that they lay claim to God as their Father
bondage and shall enable you to set your feet on his neck c. More clearly Isai 61. 1 2 3. He gave Christ and annointed and sent him for that end to proclaim liberty to the Captives and the opening of the prison to them that are bound and not only to proclaim it by the Word but to apply it by the Spirit ver 3. To appoint to them beauty for ashes the oyl of joy for mourning and the garment of joy for the spirit of heaviness or the Spirit of Adoption for the Spirit of Bondage So Psal 126. 5 6. They that sow in tears shall reap in joy c. And Isai 57 15. a remarkable Promise I dwell with the contrite and humble spirit wherefore To revive the spirit of the humble and the heart of the contrite ones For I will not contend for ever lest the soul should fail before me and the spirit which I have made See v. 18 19. The Spirit that is promised by Christ is called the Comforter Why so if not to denote the principall part of his work the comforting of the hearts of Gods people John 14. 26. Arg. 2. The Designe of God in troubling the conscience Soul-troubles are not brought on us meerly for their owne sakes for God afflicts not willingly nor grieves the Lam. 3. 33. children of men but they are ordinary Prologues of Comfort and Peace and therefore ordained to fit us to receive and prize it Hos 2. 14. I wil bring her into the Wilderness and speak comfortably unto her to her heart Heb. Into the Wildernesse i. e. a maze and wood of troubles that she shall know no way out of into such a condition in which a dram of comfort will be dearer then all the world and then I will speak to her heart when she is quite out of heart Gods usages to his people in this world are like Tragi-Comedies sad beginnings divers times that put all the Spectators into a maze to think what will come of them that so he may come off the more gloriously at the last by giving a comfortable close beside all mens expectations He sets off as Painters do a light colour by the neighborhood of a dark He caused light at the first to shine out of darknesse not before it or 2 Cor. 4. 6 without it but out of it And as he doth in conversion so in comfort First darknesse in conversion then light Ye were darkness Ephes 5. 8 c. so he doth in the work of consolation When I sit in darknesse the Lord shall be a light to me saith the Church Micah 7. 8. So in the Apostles experience We had the sentence of death in our selves that we might trust not in our selves but in him that raiseth the dead 2 Cor. 1. 9. And as Christ would not keep Lazarus from dying when he could have done so but rather chose to raise him from the dead by a miracle so will Christ deal with his people quite bring them to the grave that then he may get the glory of a kind of miracle and say Return ye sons Psalm 90. 3 and daughters of men Now can we think that God will lose the glory of his grace when he so aimes at it in those troubles that work it And surely he will do so if his people perish under them Thence the Spirit of God teacheth the Saints in darkness to urge that as an Argument Wilt thou shew wonders to the dead c. What remembrance of thee is there in the grave where all things are forgotten Psalm 88. 10 11 and 6. 5. q. d. I know thy aim in all these dark nights that I undergo is to make thy glory shine the clearer and is this the way to let a poor soul that would fain praise thee to drop into the grave and for ought he knowes into hell in darknesse without the least smile from thee c. Arg. 3. The duties God expects of his Saints which cannot be so perfectly and ingenuously performed by any as by an assured spirit Indeed the truth of them may proceed from a soul that is not assured but such high and noble measures cannot 1 Love to him again A man may and every Saint doth love God by a holy sympathy as soon as he is regenerated whether he know it or no and the demonstration of that love in the Saints when they come to discerne it becomes a means of assurance to them As in Antipathies sometimes they are strong in nature and no reason can be given for them Non amo te Sabidi nec possum dicere quare c So in sympathies founded in the nature of the things Why doth Iron love the Load-stone and cleave to it or the needle touched with it point Northward This I constantly affirm that where the soul loves God Gods love is the cause of that love to him and so it is whether it be manifested to his conscience or no because every grace is a fruit of Gods eternal love This I am sure is held out in that excellent place 1 John 4. 19. though I shall not grant it a fruit thereof only when knowne 'T is not said Because we are assured he loved us first but Because he loved us first But yet the love that is without assurance is not so strong so rational so active as that that proceeds from assurance when the love of God is shed abroad in the heart by the Holy Ghost for this will enable a soul to love much Luke 7. 47. to rejoice in tribulation Rom. 5. 3 5 and do many other difficult duties with more vigor and activity A young child may truly love the Father when it is unable to reason it selfe into the duty of love from experience of the Fathers love but the love that a growne child shews to the father after his experience of many acts of love for many years is more strong solid and rational So when a soul can say as David I love the Lord for c. Psal 116 1 Now God requires his children should grow up into an ingenuous filial love upon grounds of thankfulnesse and reciprocation Ephes 1. 16 17 18 19 He would have them be rooted and grounded in the experimental knowledg of the love of Christ and thence to draw strength to obey him in all things And therefore it must needs be his ordinary way to those Saints from whom he expects this fruit to give them the Spirit of Adoption to testifie this Love to them And there is a Promise that love of good will to Christ shall be seconded with manifestation of love from Christ Joh. 14. 21. 2 Joy in the Holy Ghost and that alwayes 1 Thes 5. 16 Now although a soul may have some sprinklings of joy upon the general hopes which it gathers to it self from general Promises yet it is nothing to that whicâ— particular assurance gives Now God will have the joy of his Saints full joy John 15. 11. And
good reason for the joy of the Lord is their strength Nehem. 8. 10. Though God bear somtimes with their weakness as well as darkness 3 Thankfulnesse Indeed there is a thankfulnesse arising from temporal and common mercies and there is a thankfulness for general and comprehensive Promises and free offers of Christ and Ordinances c. before Assurance But thankfulnesse is never so large so liberal as upon assurance then a man can give thanks in all things and for all things 2 Thess 5. 18. then he cryes out What shall I render unto the Lord Psal 116. 2 12. and then his language is full Blesse the Lord O my soul and all that is within me praise his holy name Psal 103. 1 2 4 Sometimes to deny all and suffer for him 'T is also true a man that sees not the love of God to him may go very far upon conscience of duty and upon a meer faith of relyance upon general Promises and upon secret supports of the Spirit by which he keeps up hope in himself that such Promises may be his upon the necessity of that choice which he is put upon taking that as the safer way which carries him out to adventure himselfe that way rather then certainly ruine himself by Apostasie So was that holy man carryed to the stake before he cryed out He is come he Glover in Acts and Monum is come But it is very seldom that a soul will go so far meerly upon a faith of relyance and therefore God ordinarily gives such persons special Assurances the Spirit fils their hearts with comfort joy and peace and this will make them far more Heroical in suffering Acts 7. 55 56. 2 Cor. 1. 4. Guilt of sin saddens a suffering to a man So doth uncertainty of his estate for the future for who will adventure soul and body at once if he judg his condition in a rational account but a desperate man And if Saints in darknesse suffer much it is by extraordinary support But on the other side when a man can look within the vail by assurance and challenge glory The sufferings are not worthy the glory that shall be revealed Rom. 8. 18. 2 Cor. 4. ult Arg. 4 the experiences of Gods people constantly manifest this One while we have David complaining of broken bones and a watered couch c. another while he is all joy and praises Those Acts 2 whose hearts were pricked so deeply what is the issue of it see v. 46. They did break bread from house to house and eat their meat with gladness and singleness of heart See what became of the Jailor after his trembling fit Acts 16. 34 He rejoiced believing with all his house And certainly although God may save a soul and bring him to heaven hood-winked yet it is very seldom that he doth so but that at one time or another carrying on his people in constant acts of reliance he gives them a witnessing and assuring spirit at the last CHAP. V. Reasons of Gods working in this way by his Spirit COme we now to the Reasons of this Proposition Quest Why will God bestow the Spirit of Adoption upon his Elect after the Spirit of Bondage Answ For these Reasons principally Reas 1 Because Religion else would be an uncomfortable profession and would have little alluring in it to the eyes of those that are without Men are apt to receive prejudices against Religion as that which will put a period to all their comforts And this mistake is much occasioned in them by the sad and drooping lives of those that profess it So that were it not that usually God brings joy out of sorrow and puts on his Saints the garment of joy for the spirit of heavinesse no man would chuse the wayes of God that are strewed with so many thornes and difficulties but rather chuse to wallow in sinful and worldly pleasures As the afflictions of the godly and the prosperity of the wicked in outward things are great stumbling blocks so much more would burthens of spirit if they should be constantly and unremoveably laid on the spirits of the Saints Surely God that will have us tender of the credit of Religion in our carriages will not prostitute it by any carriage of his own Reas 2 The Lord doth it that he may keep up the spirits of his people from fainting under a spirit of bondage Soul troubles are tedious troubles spending troubles Those Diseases that affect the spirits are so in the body and therefore they had need of strong Cordials to keep up their hearts who are under such Diseases Soul troubles overwhâ—lm the spirits Psal 142. 3. and 143. 4 Soul troubles sink and drown the spirits and if God should not now and then support his people with a Cordial they would faint away quite Stay me with flagons comfort me with apples for I am sick of love Cant. 2. 5. Psal 119. 91. My soul fainteth for thy salvation Now the strongest Cordial God gives his people at such a time is this that they shall have an expected end that he will not contend for ever and this is the reason why he gives them this assurance Lest the Spirit should fail before me Isai 57. 16. or as others ne spiritus obruatur lest the spirit should be overwhelmed This supports the Church in a waiting frame Lam. 3. 26 31 32. Reas 3 That he may thereby in their own judgments and consciences confute the hard thoughts they usually have of him in times of darkness Mans heart under soul troubles is a forge of all misapprehensions and unjust censures concerning God Sometimes he is an enemy a cruel one sometimes he hath forsaken them and forgotten them their hope is Lam 3 Isai 49. 14 40. 27. perished from the Lord and their judgment from their God sometimes he is unfaithful and his Promise failes for evermore Now Psalm 77 God is concerned in point of honour to cause the light of his countenance to shine on such that they may be convinced of the vanity and folly of such thoughts and to make them confesse that they have injured God in such mis-judgments of his proceedings Then they will confesse such thoughts were their infirmity as Psal 77. 10. the Psalmist doth and that his wayes are neither like their wayes nor his thoughts like their thoughts Isai 55. 8. as David confesseth by experience Psal 103. 11. Reas 4 God will hereby shew that it is not in vain to serve the Lord and abundantly recompence to his people all the pains care and trouble that they are and have been at to follow after him in a dark condition Beloved assurance of Gods love and joy in the Holy Ghost arising there from is part of our wages and God of his goodnesse to his people gives them part of their money in hand to encourage them in the service he puts them upon As he gave the Israelites a taste of the Grapes of Canaan to encourage them to
fight for it Satan and Numb 13. 23 a mans corrupt heart are apt to discourage a soul under Bondage from hence What profit Job 21. 14 Lam. 3. 8. is there in serving God c. Thou prayest and he casteth out thy prayer thou hearest and art in trouble still Now God props up his people against such temptations by such Promises to all and performances to most of his Saints Reas 5 God doth it to wean his people from this world Now Lord lettest thou thy servant depart in peace for mine eyes have seen thy salvation sayes Simeon when he had seen Christ in the flesh Luke 2. 29. And when a soul after long troubles of spirit recovers the assurance of Gods love O what poor things are all the treasures of the world to him Lord saith David lift up the light of thy countenance upon me and then take corn and wine and oyl who will Psal 4. 6. And then let the eyes of wicked men be even ready to strut out with sat and let them have all that they can wish yet saith he in another place I will not change portion with them for the Lord is the strength of my heart c. Thou shalt guide me with thy counsel and bring me to glory Psal 73. 25 26 27 28 A man that is called to be a Favourite to a King will quickly grow into a dis-esteem of his shop and retaile Trade his sheepfold or cow-stal Take no care for your stuff saith Joseph for all the fat of the Land of Egypt is yours Gen. 45. 20. So saith God to an assured soul Take no care for these earthly things thou hast in heaven a richer and more enduring substance Reas 6. Because God delights to hear from his Saints often Not only as a Master from a Servant nor as a rich man from a beggar nor as a Conqueror from a Captive but as a Father from a child as a husband from a Spouse Cant. 2. 14. The voyce of a Spouse of Christ in the cleft of the Rock i. e. relying on him upon assurance of his love is sweet Joseph could not abide long under the mis-apprehensions his brethren had of him My Lord and Thy servants Joseph thought were strange Titles to that of Brother hee longed to hear them call him by a name of relation so saith God Hosea 2. 16. to an afflicted Church CHAP. VI. A Question concerning the mediate and immediate Testimony of the Spirit HOw doth the Spirit testifie our Adoption For although divers godly Divines are of a different judgement in the point of immediate evidence yet I cannot be perswaded but that there is something in the work of the Spirits testimony which may deserve to be so expressed Ans Two wayes 1 Immediately 2 Mediately I. Immediately wherein the Spirit acts as in illumination and infusion of good motions into us by his secret influence upon the heart quieting and calming all those waves of distrust and diffidence concerning its condition by his own immediate power without the present application of any Scripture grounds to convince a mans reason that his testimony is true I shall parallel it with the motions of the Spirit thus As the Spirit many times excites a man to such or such a duty by laying his hand immediately upon the heart and therewithal a kind of secret force and power inclining the heart to obey those motions and as it many times opens the heart to such and such spiritual impressions by a physical injection of holy motions into it and warming the heart to receive them so in this case when a poor soul sits in darknesse and sees no light sometimes upon a sudden a light from heaven compasseth it about and it is it knowes not how in a moment as it were taken up into the third heaven its fears are banished by a soft whisper from the Spirit of God in the heart Thy sins are forgiven thee and this is in such a way that though the spirit of a man really believes it and is immediately calmed by it yet it cannot tell how it comes to passe And so it is sometimes in overcoming temptations a soule some other times is enabled to knock them to the ground by a scriptum est as Christ did Matth. 4. but sometimes it is stirred up to decline them and abhorre them by a secret rising of the spirit against them and to club them downe by meere force setting the bent of the will and affections against them without any present direct recourse of the soule to the written word And of this kinde is that worke of the Spirit stirring up in us sighes and groans in prayer that cannot bee uttered whereas at other times it furnisheth us with abundant matter of prayer from the promises and other straines of Scripture useful thereunto And thus as I said in conveying the evidences of Gods love the Spirit can and surely oftentimes doth alter the whole frame of a mans Spirit by a secret irradiation of comfort a man cannot tell how for as there is a kind of spiritual instinct in the soul by which it doth the things that are pleasing to God after conversion though many times it knowes not the principles upon which it acts so is there a secret and spiritual faculty in the divine nature that is infused unto us by which when the Spirit speakes peace to the soule it closeth with it without any reasoning or recourse to evidences as at other times As saith a learned man there is in the eye lumen innatum Rutherf on Jo. 12. p. 100. and in the eare aer internus a certaine imbred light to make the eye see lights and colours without and a sound and air in the eare within to make it discerne the sounds that are without so is there grace a new nature and habitual instinct of heaven to discerne the consolation of Gods spirit immediately testifying that wee are the sons of God There are some secret and unexpressible lineaments of the Fathers countenance in this child that the renewed soul at first blush knowes and ownes it But for the understanding of this you must observe with mee these few particulars for explication of this secret of experimentall godlinesse 1. That although the Spirit may testifie this immediately without any expresse and formall application of a word yet he never testifies but according to the word i. e. to subjects capable thereof and in such wayes as they are discovered to be capable by the word so that the Lords speaking peace to the soul being in the Scripture bound up to persons under certain qualifications the Spirit never speaks peace but where those qualities are real though not alwaies visible in the soule As for example if a man that feels not sin a burden heavyer then all the world that throwes away all duties of religion never prayes reads heares meditates nay goes on in some sinful way without remorse be filled with joy and peace and assurance
with such a faith as he believes the Bible to be true in every part of it and this appears in those that are under a Spirit of Bondage Produce such and such promiâ—es to them they will say true these promises are excellent promises and will no question yeild abundance of marrow to them to whom they belong but they can see nothing in them that belongs to them Here is a full well but they have nothing to draw or it is a well inclosed it is not free for them 2 Particular When the Spirit helps the soul to single out such a word and opens a door of hope to the soul that it hath a share in it and this is that that makes way for and is compleated in the Minor of the former Syllogisme which I call 2 Conviction of Case Thus the Spirit enlightens the conscience to apply the Promise to its self by owning the condition of it The Word saith Such and such persons are children of God the renewed conscience enlightned by the Spirit saith This is my case I am such a person Now here the Spirit either enlightens a man to see himself under that condition by working a present assent to the truth of this Minor Proposition As suppose an Argument from the Promise He that believeth hath everlasting life but I believe Ergo. The assent to this Minor Proposition I believe may be wrought by a sudden work of the Spirit as soon as the major Proposition whereon it is grounded is apprehended and so it is a work somewhat neer of kin unto that of the first branch of Mediate Testimony wherein the testimony was supposed to be by the word yet without Argumentation Or else as usually by eliciting and drawing forth the soul to such an assent by a farther evidence of Argument For it is very seldom seen but that such souls as have been exercised with a Spirit of Bondage are not easily brought to own any good in themselves so that even the Spirit of God hath much ado to answer all the cavils of Satan and their own suspicious hearts in point of gracious self-Justification which such souls are much afraid of and not more difficultly brought to any thing then to own this Proposition But I believe or the like Now in such a case the Spirits work is longer and he is fain to bring many more Arguments to confirm this Minor True saith the soul he that believes hath everlasting life but I am none of those Believers and therefore quid ad me What doth this Promise concern such an unbelieving wretch as I am Then the Spirit satisfies the soul in the Minor by producing such proofs of Scripture as evidence faith in the Subject in whom it is such as purifying the heart love to God his wayes his Actâ— 15. 9 Gal. 5. 6 Zech. 12. 10 people grief for sin c. And possibly goes farther and proves those graces to be in the soul by farther Marks drawn from the acts of them which discover the habit whence they proceed This is a work of conviction I told you before and may be done by many Arguments or few according to the light that accompanyes them to the soul Nor is there any reason why Dr. Crisp and his followers should cry down this way of getting assurance by Marks and Signs as uncertain seeing the doubting soul will find something that seemes faulty in every grace which is presented to it as an evidence Object If the Spirit say say they Thou art a Believer because thou hast love that is a fruit of faith the soul may stil doubt Whether it have love if love be manifested by delight in Gods Commandments c. the question will still be Whether that delight be sincere or counterfeit pure or mixed ingenuous or self-ended and therefore say they there can no judgment be made certainly concerning a mans Justification by his sanctification or concerning sanctification by the operations of particular graces Ans To this we answer True these graces whiles I barely endeavour to discover them by my own reason may be still subject to question and so can make no firme assurance But in the soul that is graciously assured this way the Spirit of God rests the heart upon an ultimum quod sic convinceth him by that which is most visible in him and stops the mouth of cavilling reason from perplexing the Question any more As a wise Moderator in a Dispute that when the Argument hath been spun out so long by a wrangling companion that there can be no more said but in away of groundlesse cavilling and angry reflections c. breaks off the Dispute checks the wrangling Antagonist and determines the Controversie by his own sentence upon the whole matter So when a man 's own cavilling heart and Satan helping it have picked out all the flawes possibly in his evidence for heaven and have left no stone unturned to invalidate it and withal the Spirit hath enabled a man to plead to all exceptions of moment and yet these wrangling companions will not be satisfied at last the Spirit makes a man to see that there is nothing can be said that hath not been answered but only such wranglings as deserve no answer but scorn and so determines and enables the soul to determine the great Question by inferring the conclusion with undenyable evidence I know not why this way the Spirit of God assuring should not be lesse subject to question then immediate assurance Seeing in a time of darknesse that is as questionable and will require as long a debate to satisfie the soul whether indeed it were the voice of the Spirit or a mans owne heart and Satan colluding with it to deceive a man Let any man shew mee that 't is easier for a man to be certainly convinced that the Spirits immediate testimony is true and proceeding from the Spirit then that such and such fruits of grace the matter of its mediate testimony are not counterfeit and I have done pressing this Argument any more 3 The third thing the Spirit doth is to infer the conclusion of the grand Syllogisme in a conviction of a gracious and happy estate thus therefore Thou art a child of God an heir of glory justified sanctified c. For all these termes and many more are of equal import to the case in hand the concluding any thing in a man that necessarily accompanies salvation concludes the certainty of salvation to that person and seals up assurance In the former two acts the Spirit is the candle of the Lord without a man in pointing out the word and within a man in the application of his case to the Word and in this he acts the part of a just determiner of the controversie upon this evidence a Judg in the conscience quitting and justifying the Prisoner and this is his sentence of Absolution and therefore when it is pronounced by his Ministers as most commonly it is 't is called loosing the
conscience Mat. 16. 18 19. And this I cal conviction of a gracious and happy estate which is opposite to that conviction of a wicked and wretched estate discovered in the conclusion of the legal Syllogism before mentioned 4 The Effects of this Testimony when it is finished are quite contrary to the former of the Spirit of Bondage 1. Calmnesse and sedation of spirit by the allaying of those boysterous winds of temptation that raised the waves This is contrary to that soul confounding horror that soul-ague soul-quake that I spake of formerly and is called in the Scripture Peace Isai 57. 19 21. and 't is opposed to the horrible confusions that are in a wicked mans awakened conscience ver 20. But the wicked are like the troubled sea when it cannot rest therefore the godly mans pacified conscience is like the calmed sea that hath not a wrinkle in its face not a blast to stir any there no wind breathing on it except that of the Spirit of God to excite it to love and thankfulnesse 2. Joy and sweetnesse and self complacency in the heart Which is opposed to that second fruit of the Spirit of Bondage within a man which is before mentioned viz. Soul distressing anguish A man that was before not only a terror but a burthen to himself and was weary of living through his anguish of heart now begins to take pleasure in himself and begins to eat his bread with joy and goes about his businesse rejoycing as 't is said of the Primitive Saints Acts 2. 46. 8 39. This is called Joy in the Holy Ghost Rom. 14. 17. and 1 Thess 1. 6. Of the Holy Ghost because proceeding from this Testimony of the Holy Ghost It is like the content a man takes in viewing a great deal of wealth heaped up together and a man can â—ay This is mine when a Miser doth sibi plaudere applaud himself in the language of the Poet and blesse his soul in the Horace language of the Psalmist Psal 49. 18. such a soul can go through the whole Treasury of the Word and wallow on the Promises as oâ— so many heaps of gold and cry out rejoycing All this is mine Can look abroad among all the providences of God and say All these are mine and look upward to heaven and to crown of glory and an innumerable company of Angels c. and say All this shall be mine too in possession as it is now in Title This is like the tryumph after a peace and expressed by the Apostle 1 Cor. 15. 55 56 57. in some such height of actual assurance of Gods love and his own happinesse Such a soul looks as God promised Davids house should be like the grass springing up by 2 Sam. 23. 4 clear shining after rain 3 Soul supporting hope And this I set against soul-distracting Despair which was reckoned in the former point among the fruits of the Spirit of Bondage This is not that hope which is the ground of justifying dependance upon Christ of which I have spoken before but that which is the daughter of assurance and differs from the other as I told you as Negative and Positive as rational and spiritual differ That hope is the daughter of notional knowledg this of Experimental Experience produceth this hope Rom. 5. 4. This is that that raiseth a man to a certain and patient expectation of and waiting for the things which faith of evidence assures him he hath a title unto and shall certainly enjoy We through the Spirit wait for the hope of Righteousnesse by Faith Where waiting sets out the nature of this hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we do look out for and expect with earnestnesse as the mother of Sisera is said to do Judges 5. the hope i. e. the matter of the hope which is Of righteousness by faith which justifying faith assures us of and this is By the Spirit the Spirits testimony is the ground of this hope and his assistance the cause of it This is called the Anchor of the soul that stayes him from being carryed away with waves of despaire upon the rocks of certaine ruine And this is that that is the Helmet of our salvation guards all blowes from our heads all the blowes of temptations Heb. 6. 19 20. 1 Thes 5. 8. CHAP. VIII A Case concerning Absolute Promises and general offers of the the Gospel and conditional Promises in reference to the Spirits Evidence BUt here ariseth another Question Quest Doth the Spirit in its mediate testimony witness from absolute Promises or from Conditional Promises From general Offers or special Marks Ans By Absolute Promises I here understand such as suppose no preceding grace infused into and acted in us to the fulfilling of them as the Promises of the first grace and of the price and purchase of it the bloud of Christ c. which suppose no gracious condition at all in us required to the performance of them If at least these may in a tolerable sense be called Promises By Conditional Promises I meane those which expresse such and such qualifications in us as disposing us to receive the benefit of such a Promise as when Christ is promised John 3. 16 Matth. 5. 4 John 14. 21 to believers comfort to them that mourne acquaintance with God to them that keep his Commandments c. By general offers I mean such Promises in Scripture as tender Christ to every one excluding none by special Marks such characters in Scripture as discover who they be that have received him Next I shall distinguish between a supporting testimony of the Spirit and an assuring testimony of the Spirit 1 The supporting testimony of the Spirit is such a witnesse in a mans heart as in a grievous plunge of temptation keeps him from sinking a plank in a desperate shipwrack that saves him from drowning And it is ordinarily the last refuge of a soul when Satan hath quite conquered Assurance then the Spirit acts that soul by a faith of relyance wherein he doth petere principium in a good sense acts faith as at first in Justification Well saith the soul if I am no Believer if I am no lover of God if I be a Formalist an hypocrite yet there is faith repentance love sincerity for me in Christ and God offers it freely and unconditionately I will stay my self upon those Promises or gracious declarations Thus Absolute Promises may be and are the ground of the Spirits supporting testimony 2 But secondly There is an assuring testimony of the Spirit that that a Christian lives by in calm and clear times and trades by that whereby we are said to know that God dwells in us and we in him 1 John 4. 13. Therein the Holy Ghost is said to come in the Gospel in much Assurance 1 Thess 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a full sail of peace and spiritual satisfaction so that not only all doubtings are removed but all the grounds on which a man doubts are
satisfied There is as much difference between these two acts of the Spirit as there is between such a plea as diverts a judgment against a man at present and that wherein by an evident deed or writing it is certainly determined on his side And so we may distinguish Comfort and Assurance and Comfort and Peace For though Comfort alwayes follow Assurance so that there can be no assurance but it must comfort yet where ever there is comfort it followes not there must be Assurance For there may be comfort in a lesse evil compared with a greater and a poor soul may take comfort in this that although he be not sure he is included in the Promise yet he is not excluded but Assurance presupposeth an actual perswasion that a man hath a share in the Promise A man may be comforted with this that although it is bad with him now yet it may be better but Assurance supposeth a sense of his good condition at present Now to apply this distinction to the answer of the Question propounded I am not satisfied that any man can draw Assurance as it is thus distinguished from support and comfort from an Absolute Promise because an Absolute Promise is no legal plea for me in particular as to my present Title to God though it be for my future hopes of such a Title And my ground is this That which all are called upon to believe and which is offered to all alike cannot be a grounded plea to put a distinction between me and others but particular Assurance puts a special Mark of distinction between me and others and absolute Promises are offered to all alike and therefore Assurance cannot flow from an Absolute Promise Nay let me add it is the constant guise of Presumption to plead Absolute Promises in point of Evidence as the Promise of giving Christ to dye for sinners and therefore they are confident he is theirs as well as others All that Gods Saints draw from hence is a comfortable ground of applying themselves to Christ with constancy and perseverance because the Spirit testifies to them that they are capable of the mercy that is held forth in such Promises if they so adhere to them and leave not to urge God with them And the case is the same with general offers Gods general Offers and absolute Promises are of the same nature in this case Both may support comfort a man for the present but are no evidences for the future As a Prince proclaimeth an Act of Grace an Act of Pardon and Oblivion to Traitors and invites in general terms all persons to come and receive it upon such and such conditions among the rest one that apprehends himself more guilty then all others doubts whether it shall reach to him or no he comes into such a Market and hears the Proclamation to all Traitors c. whatsoever hereby is the man so far quieted and supported with this newes Now saith he I hear I am not excluded I am not unpardonable But now if this man go no farther but a while after come to tryal of Law for his Treasons and he thinks to plead the general Proclamation and the mercy of the Prince extending it selfe to all Malefactors will this serve for a Legal evidence to a Jury that he is a pardoned man Will it not be asked Sir What Evidence have you that you laid down your Arms and accepted this pardon Here now is required another kind of testimony So here God proclaims mercy in Christ to the greatest sinners and this he declares to proceed from his vast and unspeakable love and therupon invites all sinners to come and accept of it for he is a God merciful and gracious abounding in mercy and truth and Exod. 34. 6. will abundantly pardon returning sinners Now a poor soul doubts whether he be included in this offer Doubt it not saith the Spirit in a Sermon or other Ordinance be of good cheer man the pardon offered concerns all Now if a man rest here and believe hereupon that he is pardoned because in Gods absolute and unconditioned invitation he is not excluded when conscience is awake it will say But might not Judas and Cain c. plead as much as that How can you make it appear that you have accepted that pardon by Faith Here need Marks and conditional Promises I may plead absolute Promises and general offers to God in Prayer but I cannot plead them before God in Court God saith I will give you a new heart I will powre out the spirit of grace and supplication and so in Zech 12. 10 general offers Let whoever will come and drink of the water of life freely I may go to Apoc. 12. 17 God on these Promises and Offers and say Lord give me a new heart Lord give me Christ But if I stand before the Court of Conscience and plead these in way of Evidence That I have a new heart that I have Christ I must not prove it by Gods promising these blessings in general to me with all others but by the Evidences of my acceptance of these Offers and Gods fulfilling of these Promises I must be able to say here Lord thou hast made such offers and my heart hath accepted them Thou hast tendred Christ unto me and I have taken him upon thine own terms Thou hast promised a new heart and I blesse thy name I find my heart renewed Are not these the badges and proper cognizances of thy children and servants May I not conclude a saving interest in thee who have received such saving mercies and bounties from thee Thus have I showen you that although general offers and absolute Promises may support and in a sort comfort yet conditional promises alone properly assure CHAP. IX The maine Proposition applyed A Case concerning Election and that the misapprehension thereof hinders its Evidence NOW comes to hand the application of this point And in the first place this may reconcile the thoughts of many precious ones under bondage to a good opinion of their present condition in that it is not only the Spirits usual method where hee becomes a Spirit of Adoption to become first a spirit of of Bondage as in the former Thesis was declared but that when he hath been such a spirit of bondage hee usually becomes a Spirit of Adoption witnessing our Adoption It is a great encouragement to a sick man though hee be grievously pained at present that his disease is such out of which most recover that though sometimes it be yet seldome it is mortal Object Yea but you tell us the persons to whom it is not mortal and to whom it usually ends in ravishing comforts are the elect of God But I doubt I am none of them and therfore I may and shall die of this disease for any thing you have said and never see the face of God in comfort here or hereafter Answ 1. Observe the policy of Satan in dealing with thy soule Now
hee hath gotten an oar into the spirits boat Thou maist discerne him by his usual guise of tempting which is to direct thee from the study and care of things revealed to things secret and uncertaine In mens unregeneracie when they wallow in sin securely the word threatens curses and wrath against them see then how Satan withdrawes them from the study of and surrendring their hearts unto the power of that word by a false prophecie I shal have peace Deut. 29 19. I may live many a fair day yet and repent and die a child of God Ye shal not die Gen. 2. And so he drives men to presume And if I be elected saith such a wretchlesse sinner I shal be saved at the last let me walke how I will in the meane while But I hope I am not a reprobate c. will such an heart bee apt to assume and the issue is a resolution to continue in sinne and put it upon the adventure But when a soul is under a Spirit of bondage he turns his note but how is it Is it not the same plot new dressed Now he prophesies an utter irrecoverablenesse to thy condition and upon what ground why forsooth hee hath looked over Gods booke of life and hee cannot find thy name there and therefore do what thou wilt thou canst hope for no better but worse rather then what thou now feelest He will not suffer thee now to conclude at the same rate as before that thou hopest thou art not a Reprobate but maist for any thing thou knowest be elected as well as any other The only remedy thou hast in such cases is to consult the written Word of God Satan saith thou art not elected but is there any Mark in the whole Word of God by which a man may know he is not Elected No God in his infinite wisdom and goodnesse hath not given any such Marks by which men may know Reprobation that so he might retard no mans endeavours after grace Indeed there be marks of Election by which we may make that sure to our selves 1 Pet. 1. but the want of these doth not discover Reprobation because these are all wanting in the dearest Saints of God till they be truly converted and so if that consequence were sound Such true Graces discover Election therefore the want of them discovers Reprobation it would follow that Gods Saints before they are converted seeing they want those graces are either not elected and so Election would not precede Calling contrary to Rom. 8. 30. and Election would not be from eternity contrary to Ephes 1. 4 or else they could at one and the same time be Elect and Reprobate which implies a manifest contradiction The Word speaks plainly in this case Deut. 29. 29. Secret things belong unto God c. 2 Thou hast abundant grounds to believe the contrary viz. That thou art Elected if thine eyes were open to see them The Sanctification of the Spirit is a certaine consequent and therefore a sure evidence of Election 1 Pet. 1. 2. and Rom. 8 1. In stead therefore of searching the Decrees of God whether thou be elected or no search into thy own heart and see whether thou canst find that thou art called and so in any measure sanctified the discovery of grace in thy heart though but one grain and that of mustard seed will assure thee of thy Election and final salvation Canst thou not find in thy heart any sorrow for sin any earnest desires after holinesse any solicitousnesse to please God any tenderness of conscience and fearfulness to offend him c If thou canst think these be flowers that use not to grow in Natures garden Well conclude then I hope I am called and therefore elected and therefore shall be assured in due time CHAP. X. Excitation and encouragement to labour for the experience of this work IN the next place how effectually should this stirre up all of us that are converted by way of a Spirit of Bondage to labour after a Spirit of Adoption in its witnessing act 1. You see that the Spirit of Adoption is attainable and especially by you of all other men You are under the qualification of those to whom he doth especially belong See Isa 61. 1 2 3. To you is the word of this salvation sent Christ was annointed with the Oyl of gladnesse for your sakes Are not your hearts broken are not you mourners in Sion are not you the subjects of a spirit of heavinesse a wrinkled a contracted spirit as the Word signifies a Spirit even grown old and wrinkled with grief Here then is a word of encouragement for you let it not fall to the ground What striving is there for places when they fall in the Universities under such and such qualifications how doth every one within the qualifications bestirre himself for his interest And will you being in such a capacity lose the priviledge of that capacity 2 The Spirit of Adoption in its assuring act is a precious mercy Friends do you count it a great matter to be assured of such a temporal inheritance Will you think it worth your time to search Deeds and Records and Offices to confirm a title to your selves and your heirs and is it worth no pains to assure your immortal souls of an eternal inheritance When a Merchant adventures a ship to the sea if he adventure much in the Vessel how doth he hye him to the Assurance Office that if he can he may be no loser by his Adventure what ever chance befal him O Friends you are every day lanching forth into the Ocean of eternity your Fraught is your precious souls that are more worth then all the world The Spirit keeps an Assurance Office hye you to the Spirit and never leave till you have assured your present Adventure 1. I am assured of this Without the witnesse of the Spirit that you are the children of God no soul here deliberately dares to dye Possibly a Roman Valour may carry men on upon desperate dangers when the temptations of honour c. are present to put out of their minds the thoughts of an adventured eternity with the hopes of the present life Those Parents that sacrificed their children to Moloch could not have endured the cryes of their dear little ones roasted alive in the Arms of the cursed Idol had not the Drummes and other loud Instruments drowned the noise And truly no man can deliberately sacrifice his soul to Satan or adventure his soul neer the borders of hell whiles his ears are open to the fearful yellings scriechings of damned spirits and therefore Satan makes a terrible din in their eares jingles the fine things of this world and makes such a noise with them that he leads them first into a fools Paradise and from thence into utter darknesse Friends Did such thoughts as these possesse any of you now and then Here I crawle up and down in the world a poor worm of two or three cubits
The longer you go without the Spirits testimony the more difficultly will you obtaine it the more will your hearts be instructed in Satans Sophistry to elude Arguments of comfort if you be such as look towards God the more experience wil you have of your own hearts deceitfulnesse so-that you will deal with them as we ordinarily do with common lyars hardly be perswaded to believe their Testimony when they speak the truth concerning you If you be such as neglect both grace and assurance know that the more difficultly will you bring your selves to accept of grace the longer you delay it the heart will be hardned by the deceitfulnesse of sin Heb. 3. 13. The Spirit grived c. And if you get grace a thousand to one if you get the witnesse of the Spirit to testifie that you have it Though God give such men grace as put it off to the last yet it were too great an encouragement to others to delay in like manner if he should ordinarily let them know it 'T is no easie matter at any time to get it much more difficult when delayed Many souls for many years together eat no pleasant bread and when they drink mingle their drink with weeping their sleep departeth from them and all the comforts of their lives are overcast with a sad cloud of darkness they go from sea to sea to wait on the Ordinances rise many a night to pray when others sleep chasten their souls with fasting and go heavily all the day long and this as I said for divers years together and this in the flower of their years and strength and yet with much ado can get little more then some flashes of comfort now and then some gleams of light as I told you before to save them at a desperate pinch and after long exercise in a doubtful medly of hope and fear a sad twilight of sorrowes and supports at last recover this testimony in and to their hearts that they are the children of God And therefore 't is not to be thought that persons who out of wilfulnesse or spiritual sloath put off the procuring this blessed certainty to themselves till old age or the approaches of death should suddenly leap out of a certain damnable estate into an assured certainty of salvation Sure the stream of Promises in the Word is least favourable to such persons and it is a thing most righteous in the eyes of reason it self that God should be as slow in giving as they are in seeking this assuring testimony CHAP. XI Certain Hindrances of getting Assurance of our Adoption removed Quest BUt how shall I get the testimony of the Spirit and thereby be assured of my Justification and Adoption Answ 1. There are divers Hindrances to be temoved and then divers Directions to be followed Hinderances are 1 A secret murmuring frame of spirit against Gods present dispensations towards thee as if God dealt very hardly and contrary to his wonted course with thee As if God had set thee up as the only mark of his displeasure which discontent is secretly augmented by the enjoyments and attainments of others Such and such have attained such and such comforts and walk cheerfully but God keeps me in the dark like them that art dead long ago And then as the children of Israel in the wilderness the soul many times quarrels at God for doing what he hath done and wishes any change even to what it was or the worst that can be Would God say they we had dyed in Egypt nay would God we were out of the world any way rather then to be thus tossed up and down in these tempests of spirit to be made Satans Tennis-bals the gazing stocks of the world and a terrour to our selves c. Friend who ever thou art that art in this frame of spirit know the Holy Spirit wil not be wrought to smile on thy heart by these means Such a dogged sullen frame of spirit will but procure thee the more lashes and continue thee the longer in the wilderness Israels murmurings kept them forty years in the wildernesse hereby they vexed Gods holy Spirit Isai 63. 10 and so dost thou and thou maist expect a proportionable dealing at Gods hands 2 A kind of delight in complaining against thy self and taking Satans part many times in bearing false witness against thy own soul Sometimes a kind of sinful humility sometimes an apprehension of ease in venting the causes of their trouble and sometimes a designe of provoking others to humor them in applying those corrasives and terrors to them which they think are their portion makes many persons liberal in charging themselves in this sort And somtimes Satan helping them they are apt to lay more load upon themselves then indeed belongs to them aggravating their sins beyond measure and condemning themselves for the vilest creatures upon the face of the earth And by constant use I know not what kind of pleasure grows out of such libelling themselves and they are never so well as when they are in that tune I grant a serious moderate and discreet complaining of our sins and wants to such from whose advice and prayers we may expect good and for this reason that we may get their advice and prayers they knowing our condition particularly and being thereby enabled to help us by such a through knowledge of our case is not onely lawfull and expedient but necessary But to be always in season and out of season urging these indictments against ones selfe and meerly for this reason that we may put from our selves those comfortable truths which are indeavoured to be fastened upon us doth but more indispose us to peace and satisfaction of spirit and teach Satan an art of troubling us everlastingly with our own liking and approbation Take this for a certain rule That soul that will not open to the Spirit of Adoption till he can find no matter of complaint against himselfe may go mourning all his days and thank himself for it 3. An unthankful denyal of the works of Gods sanctifying spirit in the heart Which are the material ground of all regular assurance from the Spirit of Adoption or at least mitigating qualifying and extenuating them This ordinarily accompanies the former A soul that delights it self in picking quarrels against its own peace will not bee easily brought to own any good concerning it self Tell a man in this frame Sir you are one of Gods called ones for you have had experience of a gracious change upon your heart You now hate sin count it your greatest burthen which once you loved and judged it your greatest comfort you have an unsatisfiable longing after Christ not only in his merits but in his graces and the communication of his holinesse and all the World will not satisfy you without him you have an heart perfectly broken off from all your old company and all your delight is in the Saints that are upon earth and them that excell in vertue
you have a tender heart that is deeply affected with every known sinne c. O sir will such a person often-times say I find no such things in me and if there were I fear it is all in hypocrisie Friend you do well in fearing hypocrisie but you do not well in not owning what God hath wrought in you for fear of hypocrisie Indeed it is not good to boast of the good that is in us when wee have temptations from the approbation of others to glory in it neither is it good to deny what is in us when we have a call thereunto by those who are sent by God to examine our estate which they can never do nor can they know how to deal with us if we deal not plainly in confessing what we know and find in our selves And it falls out too often that such denyalls as I said before are the fruit of unthankfulnesse which oftentimes causeth us to overlook and in a kind of comparative way to deny what we have received because we have not as much as we would have As it falls out in the covetous men of the world and there is a sinful spiritual covetousnesse too that are ever complaining they have no money no bread to put in their mouths c. whereas indeed they mean they have not so much as they would have This is an unthankful denyal of Gods providence towards them in bestowing on them what they have And thou maist judg the like of thy self in this case Saint Paul was of another temper Rom. 7. he makes many sad complaints of himself I am carnal sold under sin in me there dwelleth no good thing how to perform that that is good I find not when I would do good evil is present with me I see a Law in my members warring against the Law of my mind c. O wretched man that I am c. yet still he mixeth acknowledgments of the grace that he hath received I am carnal saith he sold under sin yet saith he I blesse God my judgment goes with the Law I think it holy just and good whence though I am over-byassed many times unto evil yet I allow it not I would do better then I do and I hate the evil that I am captived unto In me there dwelleth no good thing but mark the Epanorthosis or correction of himself as if he had spoken a word too large What said I there is no good dwelling in me let me not be mistaken I mean in my flesh for so much the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 18. will bear for though I have no power to do yet I have some good in my spiritual part I can will that that is good and that will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwayes at hand I have good wishes and desires in readinesse upon all occasions I do not the good that I ought to do yet I would do it I delight in the Law of God in the inward man Sin lawes it and lords it in my members but I have another Law in my mind so that with my mind i. e. in my judgment and resolved bent of will I serve the Law of God and there is a special Emphasis in that Pronoune my self that followes ver 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I my selfe serve the Law of God that is even I though I complain so against my self yet must needs say so much for my self to the praise of God I thank God through Jesus Christ our Lord. Here is an excellent example for thee that sittest in darknesse and art ever complaining against and defying thy self do not deny the grace of God that is not so much a denyal of thy self as Gods goodnesse and the Spirit of Grace If thou witnesse against the Spirit dost thou think the Spirit will witnesse for thee Thou denyest the Spirit the very medium by which he would testifie to thy good condition Take notice also of the peevishnesse of thy spirit Thou hast long wooed Christ to accept of thee and be married to thee and Christ hath sent thee Love-tokens by his Spirit to assure thee that he owns himself to be thy busband Now Christ expects the duties of a wife from thee now thou questionest whether thou art married or no and not only questionest but peremptorily denyest all his Love-tokens or at least extenuatest them and settest light by them Think what a sin this is No wonder now if the Spirit that Messenger that brought them take offence at such dealing and refuse to testifie to thee who art resolved to question his testimony bee it never so cleare 4. An unwarrantable thrusting off those Promises and comfortable truths which God in the Ministry of the Word or otherwise brings home to our condition and snatching greedily at all the terrible places of Scripture and denunciations of wrath as our portion I have knowne those that have thrust away with both hands all that might make for their comfort as that that belongs not to them O the cursed pride of our hearts When will men leave prescribing to the infinite wise God When people please themselves in their sins then they will hear no Minister except he sing a cursed requiem to their spirits preach pleasing things and cry Peace peace And when the soul is under trouble for sin then God must denounce judgments in every Sermon speak to them in thunders and lightning from Mount Sinai answer them cut of the whirlewind or else they will not hear him Believe it no soul receiveth good by the Word but that soul that thinks every Word of the Lord good and labours as it is proper to its condition to apply it Satan in times of unregeneracy hath an Art to make the Word unfruitful by causing a mans heart to stand loose from the Law to rub off the eating corroding plaister and say This concernes such an one and such an one but not me And after our conversion he keeps the Word from fastning comfort to the soul and assuring the heart by a like Artifice True these are comfortable truths and concern such and such but not me This was the Psalmists case in desertion and is thine in the present darknesse My sore ran in the night my soul refused to be comforted Psal 77. 2. Indeed friends if you refuse to receive comfort when the Spirit offers it no wonder if when you would have it the Spirit refuse to offer it None of Gods offers are refused by the creature gratis God will stand upon other termes when we come to his shop after wee have once refused a good bargain once offered 5 A groundlesse surmising of an irrecoverablenesse in our condition from such and such threatnings of Scripture as concerne us not This followes from the former When a soul is willing to hear all Thunder and Cannon shot from the Word ordinarily the divel hath two or three places of Scripture from whence he playes thick upon the soul Those are two places in the
said Cornelius do this or that as to say Send for Peter and he shall tell thee what to do Acts 10. 6. But God sends him to Peter and Peter must come and direct him in a set Sermon that God might keep up the credit of his Messengers and his standing Ordinances There are special promises to this purpose to be fulfilled to the people of God in publick Assemblies of the Church Isai 56. 7. I wil make them joyful saith God but where in my House of Prayer which was among the Jews the Temple and among the Gentiles any place of publick Worship Isai 60. 7. I will glorifie the House of my glory And 't is remarkable that in both places the Promises are made to the Gentiles when they should be converted as appears by the Context God would have an house of Prayer places of publick Assemblies in the Gentile Church and in them God hath promised to make his people joyful Come forth here all ye old Disciples experienced Christians and give in evidence from your experience Cannot you say that the banner of love which God hath spread over your souls was lifted up in these Banquetting Houses Hath he not here stayed your souls with flagons and comforted you with apples Cant. 2. 2 Prayer There is an holy Conference and Dialogue between God and the soul in holy Duties This of Prayer is the Duty in which we speak and the Word and Seals are the wayes in which God speaks Wee ask Counsel in Prayer God answers in them We ask strength and peace in this God returnes answers of peace in them and we reply in thanksgiving again God in the Word tells us what he is offended at in us we confesse it in Prayer he assures us we are pardoned in the Word c. We returne thanks in prayer again And indeed this is the way how to know Gods mind as we know mans mind by desiring a conference and proposing our doubts or dissatisfactions and receiving his answers when he gives them or pressing for them when he denyes or estrangeth himself Thus David used to enquire of the Lord. Psal 27. 4. And when he had enquired in prayer then he holds his peace and waits to hear what God will say Psalm 85 8. 1 Neglect not this way of conference with God Especially in the set seasons thereof They have a fancy among the Philosophers of two needles touched with the same Loadstone which being set in two Compasses written round with the letters of the Alphabet will conveigh intelligence from one friend to another at the greatest distance Thus each friend having recourse to his own Compass at fixed times shall find that as his friend at distance moves his needle to any letter his own without any touch of his will turne to the same so that by putting together those letters he may read his friends mind I have not faith enough to believe the conceit but I can make a good use of it in Spirituals wherein I am sure it is true Gods heart and thine are touched with the same Loadstone of love and if thou at seasons of conference shalt have recourse to the needle 1 John 4. 19 of thy heart and by the experience of holy affections in prayer shalt point out to God thy wants and burthens the heart of God by a sacred sympathy will work the same way and copy out thy case in his own bosome and then it cannot be long ere his fatherly compassions set the needle of his affections a turning towards thee again to produce a reciprocal assurance in thy heart by a like secret sympathy This the Scripture holdeth forth clearly See Jer 31 18 19 20. There Ephraims needle first turnes in confession Thou hast chastised me c. Then Gods needle falls to work presently to give him intelligence of Ephraims complaint Surely I have heard Ephraim bemoaning himself And when Ephraims story is done then God falls to turning his needle by way of answer to Ephraim My bowels are troubled for him Is Ephraim my dear son Yes that he is and he shall know it too For since I spake against him I do earnestly remember him still Then comes the answer to Ephraims heart I will surely have mercy upon him saith the Lord. Thence in the Text the Spirit that is the witnesse from God to us is the Sollicitour within us to God The same Messenger that carries our Letters brings our Answer ver 16. Oh Friends you know not what mischief Satan doth to you by cooling your hearts in prayer nay by prevailing with you onely to neglect a set time of prayer publick or private If you appoint a friend a set time of meeting and conference so often every day and you fail him twice or thrice together especially when he knowes you have none but trifling businesses to hinder you how can you expect but that he should serve you in the same kind True a man may lay bonds upon himself in appointment of times of duty which as he may order the matter that is if he lay them so upon himself as to pronounce it absolutely unlawful upon any occasion to over-slip that very time may prove but snares to entangle his conscience but yet on the other side to set apart appointed hours for this duty as a convenient means to keep our heart from framing petty occasions from hour to hour to put off the duty and that with resolution not to fail at the appointed time but upon very weighty occasions and upon such failing at any time to resolve to make up that defect doubly as soon as the occasion is over sure is a very profitable way for the getting and keeping acquaintance with God And no question if God find as he knowes that very slight occasions divert us from meeting him at fit or set times but he will be out of the way at other times when our leasure will serve us to seek him But this by the way concerning set times of prayer 2. 2. A soul that wants the witnesse of Gods Spirit though he neglect not those yet he will not content himself with them but he must now and then visit the Throne of Grace in extraordinary wayes of duty adding fasting to prayer and spending whole dayes in following hard after God Certainly this duty is much neglected among Christians in these dayes to what it hath been formerly both in private and publick Surely when Gods Saints were more acquainted with it there was far more acquaintance with God then I fear if I may ghess at others condition by mine owne there now is There be some Divels saith our Saviour that wil not be cast out without prayer and fasting Mar. 9. 29. so may I say in this case there be some doubts that will not be cast out of the soul till a man try this way Not that fasting adds any thing to prayer in it selfe or by any proper efficiency of its own but it disposeth a man to
it Ephes 1. 13. In whom after ye heard ye trusted and after ye believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aor 1. Postquā credidisseti◠not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dum credidistis or trusted ye were sealed with the holy Spirit of Promise and received its earnest See also 1 Joh. 5. 13. Now coming to Christ receiving Christ applying Christ for Justification is sufficient qualification to enable a man to receive the Sacrament with profit Because where spiritual life is there is a right to all such food as may strengthen it 2. The Sacrament is a Seal of the Covenant in all its promises Now Promises become mine by claim and relyance If then I have right only to one Promise nay if I can but lay claim to one I may come to the Sacrament to have that sealed to me Suppose this I find my heart made weary of sin and account it the greatest burthen in the world I apply my self to Christ to ease me of it hereupon I lay claim to the Promise thus Lord Jesus thou hast done thus for me blessed be thy name whereas I accounted sin a pleasure once now I account it a burthen make good thy Promise to me ease me I claim this on the credit of thy Promise Mat. 11. 28. If hereupon I come to the Sacrament desiring God to seal to this Promise which I lay hold upon I cannot be said to come unworthily though I have no witnesse in my heart from the Spirit that I belong to Christ I told you before that it is the claiming of Christ and standing to that claim and being resolved to adventure my soul upon it that entitles me to him and that that entitles me to Christ gives me a right to the Sacrament as I said but now upon the former head Object But let this faith be what it will I must know that I have it ere I come else it is in vain to require Examination before I come And if so then 't is all one for substance to be assured that I am in Christ and to be assured that I believe in him because believing in him necessarily implies being in him Answ Sacramental Examination doth not presuppose a necessity of a certain or assured knowledg that I have the graces which I examine my self for But only a finding those acts in my self which ordinarily those graces appear in my heart dealing plainly and faithfully with it self in the search and my earnest desire and endeavour that they may be true though at present I see not that they are true supposing that I see nothing of weight according to the rule of the Word to judg them false Nay if I should see cause to condemne those former acts which I took for gracious as false and unsound yet upon that conviction if I seriously labour to set them right now I ought not to keep from the Sacrament for that but to draw nigh and from thence to expect strength to prosper my endeavours and give me evidence in Gods time of the reality of them If this were not true then every Christian under desertion and doubting must be excluded from the Sacrament And surely if so the fittest persons that can be will be debarred there being none more fit for a strengthning Ordinance then such souls To exemplifie the present case A man examines his faith repentance c. he finds some such acts as look like the acts of those graces yet he doubts whether they were true or no he therefore examines faith by the rule of the Word purifying the heart working by love over-coming the world Repentance by hatred of sin of all sin sincere endeavors of future obedience some such things as these he sees no sufficient ground to conclude he hath not and yet he thinks he may deceive himself in thinking that he hath them Here is his case What shall this man do Shall he come to the Supper or no I answer Yes For I am fit for the Sacrament when my heart doth not upon good grounds condemn me Unwarrantable Scruples do not unfit me it is not required that my heart do alwayes clearly absolve me See what John faith in this case 1 Joh. 3. 20. If our hearts condemne us not he doth not say if they actually absolve us many needlesse Scruples may hinder that but if they condemn us not it must be meant of the conscience enlightned by the Word An ignorant wordlesse conscience its absolution or condemnation is nothing in this case but an enlightned conscience then have we confidence i. e. ground of confidence towards God And by consequence ground of approach to those Seals in which this confidence is bestowed and encreased 2 It is not necessary to a worthy participation of the Lords Supper that I be able satisfactorily to evidence to my owne heart the truth of every grace required thereunto One grace sometimes may be more conspicuous then another And it is sufficient it I can see any thing in my self of the new creature though I know not how to improve it by Argument to prove such or such a grace thereby For example sometimes repentance may be more conspicuous to a man then faith sometimes love more visible then both sometimes a man may be able to see neither of them all distinctly yet he sees something which he cannot but acknowledg is a fruit of a mighty and supernatural change and this change he finds he cannot rest till it be increased and improved to greater perfection If he can see nothing else yet he finds earnest and hearty desires after Christ not only as a fountaine of pardoning but also of purging grace These desires as far as he can judg are not counterfeit though many times weak Now in such a case as this the soul must consider that Christ hath promised not to break the bruised reed nor quench the smoaking flax Though a mans grace be very infirm if it be not a staff but a reed and a reed too not firm but bruised and though the kindlings of grace be but in smoaking flax a Metaphor taken from those that kindle a fire that put some pilled stalks of flax or straw or some such combustible thing under the wood to make it burn which if it be moist will not flame out by and by but smoak a while and then kindle though grace be but yet an embryo as fire in smoaking flax which a man can scarce tel whether it wil burn or no yet God will not quench that is he will make much of it as a servant doth of a little spark of fire in a wisp of straw and gently blow it up till it flame Isai 42. 3. He is to consider moreover that he ought to conclude from these smal measures as far as he is groundedly perswaded that they are true that though he cannot see faith repentance love yet where these desires are they are good signes of a gracious change though yet but in the beginning and a gracious change
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
such a defiling sullying thing is the guilt of sin For sin making a man obnoxious to the Law occasionally ingenders to See in the case of David Psalm 51. 12. bondage Gal. 4. 24. 2. Nor will the glory of God permit him to seal assuring evidences of his love to such whose conversation would reproach him for admitting them to so much intimacy As to a Covenant-interest in God so it is in Covenant peace when a wicked man claims it God stands upon termes of defiance Psal 50. 16. What hast thou to do to take my Covenant in thy mouth seeing thou hatest instruction and castest my words behind thy back To whom then will God indulge such a boldnesse See ver 5. Gather my Saints together and vers 23. who so ordereth his conversation aright to him will I shew the salvation of the Lord. 3. Regular assurance as I have told you before ariseth from the discovery of grace Now the more large the matter of my assurance is the more must my assurance be Me thinks the connexion of these four verses in Tit. 2. 11 12 13 14. shews this When grace that appears to us teacheth us to deny ungodlinesse and worldly lusts c. See what follows then we are most likely to look for the blessed hope and glorious appearing of our Lord and Saviour Jesus Christ And that prayer of the Apostle for his Ephesians speaks it as loudly That God would grant them to be strengthened by the spirit c. to be rooted and grounded in love And what then That Eph. 3. 16 17 18. ye may comprehend with all Saints the length and breadth of the love of God 5. Follow the guidance and conduct of the Direct V. Spirit in all things Stifle not any motion of the spirit Quench not the Spirit 1 Thes 5. 19. Grieve not the Spirit by unkind repulses And that is pressed upon this ground Eph. 4. 30. by which ye are sealed to the day of redemption Certainly if wee sadden the Spirit the Spirit will not comfort us And there is nothing that saddens the Spirit of God more then the dishonour and unkindnesse of a repulse Great men if they shew extraordinary favours to us they expect we should observe them and be ready to serve them at every nodd and beck 1. He that will be a favourite in a Princes Court and enjoy his constant smiles must be very carefull of all punctilio's of observance If you will obtain the holy Spirits smiles you can surely do no lesse then observe every breathing of the Spirit and follow him where ever he leads See v. 14. of this Chapter in connexion with my Text. They that are led by the Spirit of God those are they that receive this Spirit of Adoption to call God Father 2. The Spirit best knows the mind of God towards thee and the season and way wherein the Love of God will break out to thee and if thou misse of following any motion of the Spirit thou mayst put thy selfe out of that very way wherein thou mightest have found comfort and assurance The Spirit it may be urgeth such or such a duty and thou neglect'st it How knowest thou but hadst thou been guided by the Spirit in such a motion thou mightest have obtained that that thou longest for When the Spirit blowes thou must hoise thy sailes and be assured that gale can carry thee no whither but to the region of peace and comfort When the Angel conducted Peter out of Prison he follows his deliverer step-by-step So when the Spirit comes toward thee to deliver thee from the Spirit of Bondage take heed thou leave him not one step And the caution which God gives to the Israelites when he brought them out of Egypt is very usefull here Exod. 23. 20 21. Behold I send an Angell before thee to keep thee in the way and to bring thee into the place which I have prepared Beware of him and obey his voyce povoke him not c. Apply it to the present case If God send his Spirit before you beware obey his voyce c. Qu. But how shall I know the motions of the Spirit of God from temptations and the motions of my own heart Answ 1. Thus The Spirit of God always moves according to the Word If I leave the word in any thing I cannot follow the Spirit 'T is clear that that Spirit is a Spirit of truth and therefore cannot contradict Joh. 14. 17. himselfe and those things which he delivers in the Word hee cannot deliver 2 Pet. 1. 19 20. 21. the contrary to them in my heart The true evidence of the Spirit of God in the heart is dependance on the Word of God 1 John 4. 6. 2. The Spirit of God alwayes presseth to some Duty or other some exercise of holinesse or other And when any motions arise in our hearts prejudicing it against any ordinance or duty of Religion this prejudice is no motion of the Spirit We receive the Spirit in hearing Gal. 2. 1 2. Pray by the Spirit Eph. 6. 18. 3. The Spirit moves regularly and orderly makes not duties and ordinances to clash and enterfere The present opportunity of an ordinance is the season of the Spirit If the Spirit come in a private ordinance it is in its season if in a publick in its season Publick ordinances separated from are not the badge of the persons that have but that want the Spirit Jude 19. CHAP. XIX A Case What is to be thought of a man that as to his own sense and other mens lives and dyes without any experience of this Testimony Qu. SUppose I never attain the Testimony of the Spirit but live and dye in a state of darknesse as to assurance of Gods love what think you of my case Answ 1. I suppose thou labourest after it diligently and constantly in the use of all the means prescribed and other such Otherwise I have nothing to say to thee in this case but this that that man is neither fit for assurance here or glory hereafter that thinks much of his pains to attain them But supposing as I said I say to thee farther 2. I know no place of Scripture that says No man shall enter into the Kingdom of God that knows not of it before hand I readily yeeld the Papists teach all believers a doctrine of desperation when they tell us that no man can be assured of Salvation till he come to heaven and I am confident that occasioned many of our Protestant Divines engaged in the Controversy against them to make perswasion of salvation of the essence of justistifying Faith But I conceive they needed not to have bended the bough so much that way to set it straight 'T is no good rule for Christian disputants which is observed by cunning tradesmen Iniquum petere ut aequum ferant to aske double that they may perswade those with whom they deal to give a sufficient price I believe this proposition
Some beleevers are and all believers may be assured of tâ—eir Salvation in this life well proved sufficiently confutes the Papists erroneous Thesis that no believer can be assured And I fear the maintaining the universall necessity of actual assurance to Salvation will trouble more tender Protestants then it ever confuted Papists But to returne where I left I say to thee that propoundest the Question Thou needest not fear exclusion from heaven for want of that which Scripture requires not as necessary to Salvation I must tell thee that I verily believe if any of Gods Saints dye without some glimpse or other of Gods love it is a rare case and I perswade my selfe God seldome takes a Saint of his away in such a sort except such an one as hath so shamefully fallen that it concernes God in point of honour if he save him to let no body know of it Yet I dare not barre the door of heaven against such an one as living holily dyes comfortlesse 3. Labour to accept of claim and rely upon the Lord Jesus for Salvation on the termes of the Gospel 'T is impossible a soul should go to Hell that can cling fast to any promise truly apprehended according to the intention of the Gospel There are three or four promises I perswade my selfe the reliance whereon hath ferried many humble souls to heaven who have been afraid to say in all their lives I know that I am a child of God those are Mat. 11. 28. Jo. 6. 37. Isai 55. 1 2. Apoc. 22. 17. 4. Lastly If thou think this will not serve the turne in such a case I think such a thought may condemn the generation of the Righteous Are there not some in the fruits of whose holy conversation both publick and private we see abundant cause to pronounce them by a judgement of charity children of God would be by this judgment condemned to Hell concerning whom it cannot be affirmed either in their own knowledge or the knowledge of others that ever they received this witnesse in their spirits to the last moment of their lives And truly for my part I humbly conceive this assuring Testimony of the spirit to be part of our reward as the Apostle calls the Spirit the earnest of our inheritance Eph. 1. 14. and therefore God may choose whethe he will give any part of it here or no as he sees most suting his glory and our good 'T is for his glory sometimes that his people are in Jobs case Job 13. 15. CHAP. XX. The second Thesis cleared by Scriptures and Reasons A Case from the first branch of the reason Whether a man may be assured of his sonship à priori from the first Acts of Faith and Repentance in conversion COme we now to the second Thesis or proposition which is The witnesse of the Spirit of Adoption is a certain evidence of a state of Adoption This ariseth from the connexion of this verse with the former In the former the Romans are told by the Apostle that as many as are led by the Spirit of God are the Sonnes of God this he confirms in my Text and the verse following For saith he they that are led by the spirit have ordinarily the witnesse of the Spirit who never witnesseth to a falshood witnessing with their own spirits and upon that testimony enabling them to call God Father So much for the ground of the proposition It amounts to no more then this That man may be certainly assured that he is a child of God to whom the spirit testifies that he is so I shall not need be long in the proof of this point but onely lead you into the consideration of some particulars not so much for evidence of this truth although they will also make it out abundantly unto us as for the clearer opening to you some points by the way which will yield some special use or other that will not so orderly fall in any where else The proofe is partly Scripture and partly Argument 1. Scripture The Spirits Testimony both concerning sinne righteonsnesse and judgement is a convincing Testimony John 16. 8 9. 10 11. that is such a Testimony as will not suffer any scruple to remain but as soon as any appears it presently falls before the light of its evidence There are also two expressions Eph. 1. 13 14. very full to this purpose The Spirit seals the Saints puts a mark upon them by which he knowes them and gives them ground enough to know themselves to be the Children of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritu ilso qui non adfert legis servitut is terrorem sed promissionem gratuitae adoption is obsignat in credentiu animis Est autem hoc loco triplicatus Articulus diligenter observandus Beza in locum And to this purpose it followes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is the earnest of our inheritance So that it is clear it is not meerly a privy sâ—al known to the Spirit alone as that 2 Tim. 2. 19. but a publick seal by which the party himselfe as well as others may and ought discerne him to be an heire and such an one as may sue for his inheritance as a debt For an earnest is nothing if it be not a security to the receiver the principall intent of an earnest is to assure the party to whom it is given of the full payment The meere giving of grace although it be materially an earnest from God of eternal happinesse yet is not a formal evidence to me till it work certainty in me because I can no farther plead it then I can adventure my estate upon it To this purpose and in the same expressions the Apostle also speaks to the Corinthians 2 Cor. 1. 21 22. where you may also take notice of one clause that confirms the exposition before-given of Eph. 1. 13 14. and that is this v. 21. He tells them that the confirmation of al the promises both as preached by Ministers and received by hearers dependeth upon the merit of Christ He stablisheth us in Christ i. e. by uniting us to him by the communication of the Spirit in and through them from the Father Now from the Spirit the Apostle drawes two Arguments to assure them the first is its renewing work and that is the matter of our regular assurance as I told you formerly in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who hath annointed us Now although there be an annointing with gladnesse as well as grace yet the annointing with grace is here meant because it is distingnished from that annointing by an also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. v. 22. who also hath sealed us and given the earnest of his Spirit in our hearts This is the second argument it s witnessing work which is on Gods part a sufficient assurance and the reception of it renders it so also on our part So then the witnesse of the Spirit is the seal and earnest that confirmes all the promises to us they
are yea amen sure and firm in Christ by vertue of his purchase propter pretium solutum as a bargâ—n is to the purchaser upon consideration of the price whether any man think them so or no but 't is the Spirit that makes them sure to the parties for whom they are purchased per possessionem inchoatam by an inchoated possession as the Jewes were put in possession of the lard of Canaan by a few clusters of grapes and a man enters upon a great estate by the cutting of a turfe upon the land Assurance is a turfe of the land of promise and this is put into our hands by the Spirit I could adde many more places I will name at present onely one more and that is Rom. 5. 5. The love of God is shed abroad in our hearts by the holy Ghost that is given to us And what is the fruit of that abundant sheding abroad of the Spirit Hence it comes to passe ver 4. that our hope makes not ashamed If one man build upon the Testimony of another in businesses of concernment and when he comes to produce him in open Court his Testimony come not up to the businesse in hand or his Testimony appear suspicious a man doth not only lose his Cause but his Hope also and is publickly shamed for his confidence in such a Testimony But saith the Apostle if the Holy Ghost shed abroad the love of God in our hearts i. e. plentifully assure us of it the hope that is grounded thereupon will never make us ashamed His Testimony will bear a man and his cause up before the Judgement Seat of Christ or his Deputy Conscience whenever it shall bee called in question whether here or hereafter at the great day 2. Reason And herein consider two things I. The matter of the Assurance which the Spirit gives regularly is a Demonstration A Demonstration say Logicians is Syllogismus Scientificus an Argument that produceth a certain knowledg of the thing concluded Demonstration is of two sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That and Why. 1 That a thing is I can certainly prove that the tree lives because it growes and brings forth leaves and fruit that a man is in a present good temper of body because he hath a good pulse and this is called Demonstratio ab effectu or Demonstratio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the Spirit certainly proves that I am a child of God by the Effects of Adoption thus He that is led by the Spirit of God is a Son of God But this man is led by the Spirit of God Therefore he is the Son of God Here is a certain Testimony The Major of this Argument He that is led by the Spirit of God is the Son of God is plain Scripture and sets forth the proper effect of being the Son of God to be led by the Spirit or to endeavor to be holy in all manner of conversation The Minor or second Proposition is true by experience which I see by the spiritual sense which the Spirit gives me and therefore the conclusion is demonstratively true Such a man is a Son of God 2 Why it is And this also hath place here I can certainly and demonstratively prove that 't is day because the Sun shines that makes day So if the Spirit conclude thus He that is begotten of God is the Son of God But such a man is begotten of God Therefore c. The Argument is Demonstrative and producing where the Spirit sets it home a certain assent This is Demonstratio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that concludes the Effect from the Cause Quest But here is a Question Whether a man may be assured of his good estate by an Argument à priori that is by that which constitutes him in such an estate as suppose Whether a man may know that he is a child of God from the very act of his conversion which constitutes him such or rather Whether his only evidence that he is a child of God be not from the effects of his relation to God and that converting grace that made him so because grace in its first generation is dark Answ Hereunto I answer in a word 1. If the Spirit may and doth sometimes immediately testifie or mediately but not by Argument as hath been declared heretofore then he can assure a man without the present use of either of these means to prove it so that he can if hee please work an immediate consent to this Proposition at first conversion I am at this instant begotten of God which is the Minor Proposition in the Syllogisme which is an implicite assurance that such an one is a child of God 2. The Spirit testifying as he ordinarily doth i. e. by Arguments is at liberty to use his own Arguments to satisfie the conscience and the evidence or in-evidence of the Propositions shall not hinder the assent of the soul to the conclusion if the Spirit give light to them If the Spirit will tell a soul under his own vis plastica in the very womb of renewing grace in the act of Regeneration This work I am now working is a regenerating work God is now begetting true grace in thy heart therefore thou art a child of God I know not why it should not be a demonstrative evidence because the truth of this Conclusion Thou regenerated person art a child of God depends on the truth of this Proposition Every one whom God begets to a life of grace is a child of God And so certainly from Scripture The Assumption But thou art one whom God at this instant hath begotten to a life of grace is true by the evidence of the Spirit testifying to a mans own spirit who by spiritual sense is enabled to feel that work upon himself And therefore this evidence may be a sure evidence though it be à priori Yet would I be understood warily in what Cautions I say herein 1. I only affirm a possibility of receiving Assurance this way not an usual or ordinary course of the Spirit towards all or any that I know in particular because it is that which I hear oftentimes pleaded for by some of Gods precious ones whose experience in this secret work of the Spirit may be more then mine I cannot say less then this Yet for the sake of others of an Antinomian spirit that reject all trial by the effects of Regeneration which I stil affirm to be the usual rode way of the Spirit in giving Assurance I dare not say more 2 Remember that before I told you that habitual and fixed settled permanent actual Assurance is collected from the fruits of the Spirit that follow the first act of uniting grace though a present temporary actual Assurance may possibly be given in the very moment of actual union between Christ and the soul And therefore it concernes every one that hath been so assured at first not to rest there but to endeavour to ratifie and habituate that assurance
to himselfe by Arguments à posteriori from the effects of that converting grace which he hath for the present had actual Assurance of II. The formal act of Assurance as it is the work of the Spirit testifying our Sonship from such Arguments as have been mentioned or without them is likewise certaine and evidencing if we consider the witnesse who thus testifies the Holy Spirit of God In whom there are these things considerable which make a witnesse credible 1. Knowledge 2. Faithfulness 3. Disengagement 1 Knowledge This testimony is between two parties God and Man therefore 1 Joh. 5. 6 7. The Spirit witnesseth in heaven and in earth too The Spirit of God knowes both throughly and not only the parties but all their thoughts and actions he knowes the Scriptures he knowes the mind of God yea even in the deepest â—hings Gods secret decrees and intentions concerning men and their final and eternal condition which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the depths of God 1 Cor. 2. 10. even those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the Apostle speaks Rom. 11. 33. concerning which in a way of admiration and amazement he pronounceth an utter unsearchablenesse by all power of nature and these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he searcheth out i. e. enables his people to search out he can enable his people for he is God and needs not himself search for that knowledge to search into the very decree of God concerning their eternal predestination to life And no wonder for all those secrets of God come through his hands as we say He had the drawing up of all the eternal Records of Gods Decree He is let it be understood with reverence the Secretary of God as a mans spirit is his Secretary and only knowes what is in him 1 Cor. 2. 11. See how the Apostle enlargeth upon that Subject in the former place compare ver 4 7 8 10 11 12. And all those things that are done in nature or grace they come through the hands of the Spirit See in Creation Gen. 1. 2. Redemption He miraculously operates in the Conception of Christ Luke 1. 35. in the anointing him Isai 61. 1 2. Luke 4. 18. Regeneration Job 3. 5. Sanctification 1 Pet. 1. 2. He must needs be an able witnesse to the works that he doth himself Then for the knowledge he hath of man See Psalm 139. 7. compared with the preceding and the following verses Rom. 9. 1. Thou knowest no good in thy self but the Spirit of God knowes it because he is the Author of it He knowes all thy sins and therefore when he brings under Bondage he can and doth set all our secret sins in order before our eyes A man sees himself by a new light Psal 50. 21. So in Assurance he gives a man a clear sight of that in himself which before hee could not see The Spirit knowes thy secret groans because he makes supplications in them Rom. 8. 26. Thy secret graces are his fruits Gal. 5. 22. He knowes the meaning of the Scriptures and can apply comfort soundly according to the mind of God 2 Pet. 1. 21. 2 Faithfulnesse A man that is not known to be of sufficient credit for honesty and faithfulnesse in his words is not admitted for a sufficient witnesse but an honest man that makes conscience of his words is credible in every Court and case The Spirit is such a witnesse John 15. 16. He is called the Spirit of Truth Indeed Truth is his Essence for he is God and he cannot lye but he will cease to be God 1 Joh. 5. 6. The Spirit beareth witnesse of the bloud of Justification and the water of Sanctification but how are we assured his witnesse is true He answeâ—eth because the Spirit is Truth The Spirit will never be induced to give a false evidence He never calls good evil or evil good The strength of divine consolations lies in this that it depends upon the credit of God who cannot possibly lye Heb. 6. 17 18. 3 He is disengaged And that adds a third particular 1 To the value of his Testimony The Spirit is no way a party with them for whom he testifies stands in no relation to us farther then he assumes us into communion with himself of meer grace gets no benefit to himself by his Testimony even the glory that he gets by it adds nothing to him If our own hearts witnesse alone they are parties and may flatter themselves If Satan witnesse he is also a party in that he seeks his own end viz. the eternal undoing of poor souls with himself by such a delusive comfort 2 Nay more the Spirits Testimony is the Testimony of one whom we have often resisted grieved vexed quenched Now though a persons testimony whom a man hath offended avail not against him in Law yet a discontented persons Testimony for him with whom he is offended is of great force And yet is the Spirits Testimony even against a man no lesse true because the sinner stands as an enemy against the Holy Ghost because partly that Testimony is for his good and partly because though an enemy yet he hath often laboured to perswade the sinner against whom he witnesseth to be reconciled which takes away all suspicion of malice from the Spirits condemning testimony But I here shew only this that if notwithstanding a state and acts of enmity the Spirits Testimony be valid against a man it must needs be more probable when it speaks for him though actually offended by him So much for the proof CHAP. XXI A Case Whether this Priviledg be so certain as it excludes all doubting HEre it will be needful to handle a Question before Application that is Quest Whether this Evidence be such as to admit no doubting To which I answer 1 The Testimony of the Spirit is sometimes full and plain to the point sometimes it is but partial and speakes something towards it but not throughly to satisfaction A full Testimony is a satisfying testimony and cannot at the same time admit of partial doubting This is called full assurance But Heb. 6. 4. a partial evidence may admit partial diffidence There is therefore a rejoycing with fear and trembling Psal 2. 11. though the matter of it may bee sufficient at another time to evidence yet it will not do it then 2 Full assurance arising from an entire and home-testimony of the Spirit at one time may admit such measures of doubting and diffidence at another time as may raise strong prejudices against it self Sometimes a Saint is at the top of the ladder of Assurance ready to put his foot on the threshold of heaven it self and at other times under such a sad pang of doubting and diffidence as brings him to the very brink of hel See David Psa 27. 1. 4. 6. 51. 8 11. 42. 43. ult 13. 1. and Job Job 19. 25. 6. 4. But this ariseth not from defect in the evidence but in the mans use
only by stupifying the consciences of profane wicked men which occasions their crying Peace to themselves though they walk in the wayes of their own heart but even in civil and moral men he can many times counterfeit the work of the Spirit of God and give a false peace in a serious and seemingly regular way 1 I shall not here speak much of those sudden irradiations of joy and comfort wherewith he can fill men only thus much that in all ages he hath had advantage over credulous spirits by sudden raptures and exstasies It hath been an old Art as the stories of the Anabaptists will sufficiently inform us by which he hath deluded millions of souls Now those exstacies proceed originally from disturbing and discolouring the phantasie that it may apprehend objects as he thinks fit to represent them And no question he may thus abuse the fantasie by the representation of false matter of comfort and joy and set it home with so strong an appearing evidence that a man may verily think that it comes from God himself Certainly Satan if as was abovesaid he can transform himself into an Angel of light can second these delusions with visions of an heavenly appearance possibly he may usurp the name of Christ himself I knew such a case once in mine own experience A woman not till that time noted to have had any ordinary At Pool about ten yeers since proportion of knowledg on a sudden in child bed is taken with abundance of joy and Christ himself as she fancied appearing to her giving her a revelation against Infant Baptism and perfuming her of which she was so confident that she would ask those that were about her whether they did not smel those perfumes I that had a little before spoken against Anabaptistical revelations was sent for to be confuted by so pregnant an example and she told me as much I gave her good advice told a friend I suspected an imposture and departed Within a few days after the woman was grown perfectly distracted and then the Devill put on his own blacks and appeared in his own colours and she smelt him in every thing and her sweet perfumes ended in filthy stenches c. I have before shewn you the rules by which you may judge of such immediate and reasonlesse raptures of assurance I shall only adde here If you will discern them mark the end of them for which they are given Que. How shall I know that will you say Answ Thus. Observe what is infused with them Satan seldome useth this Art to any soul but he withall infuseth some erroneous doctrine or other or stirs up to some or other irregular practice The End of that dealing of his with the party before mentioned was to scruple her in point of Infant-Baptisme as she confessed to me and his end in others is to propagate one error or other as appears in these days of delusion by ordinary experience A like revelation there was in these parts lately concerning which more may be said shortly in print to perswade a woman to leave her husband who by that very suggestion discovered it to be a delusion because it was quite contrary to the word Now a Christian must be so confirmed in the fundamental points of Religion and so well satisfied in all things that concerne the practice of Godlinesse that he should be able even hereby to discover Satans impostures by the Rule before I laid down The Spirit of God always moveth according to the Word In a word you may do well to demurre to such an evidence 'T is not good to be too hasty in owning such extraordinary perswasions at the first dash as we say A man offends not that rejoyceth under them with trembling If they come in seasonably to encourage me to any unquestionably good duty I may at present act in the strength of them But afterwards I may safely desire an evidence from a known rule whereby I may regularly be certified that they are indeed from God Nor will such a suspension of my full assent to them bee charged upon me as any affront to the Spirit of God supposing him to be indeed the Author of them or as an act of unbelief but will be kindly taken as an act of holy warinesse proceeding from a soul that puts a due valuation upon the word and desires as it ought to make it in all things a light to its feet and a lantern to its path Psalm 119. 105. God himselfe hath told me that the written word is a surer word of prophesie then immediate Revelations 2 Pet. 1. 19 and he tells me moreover that I do well to take heed to it as to a light shining in a dark place 2. Nor shall I tell you at large How far Satan may concurre in giving assurance from marks and signes though certainly he may do much this way or how far he may misapply Scripture it selfe to delude men into a false peace though this he may do also The joy of the close Hypocrite and of the meere civill Justiciary are evidences of this imposture every day to be found almost in every Congregation where the word is preached in a convincing searching way every such person hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his preservative or Antidote of this kind by which he keeps the word of God at a distance from his heart when it approacheth with conviction of sin Most of both sorts can plead good desires love to the brethren strictnesse in religious duties and moral conversation c. And though in all these they be miserably mistaken yet how ever for the present these gâ—ounds stop the mouth of conscience and give a present repulse to the power of a shaking sermon we will take these things for granted 2. It is as undoubtedly true that Satan thus misrepresenting Arguments a mans own spirit may consent to him and make use of them and so by deluded Reason argue himself into a strong perswasion that he is a child of God when there is no such matter Nay I doubt not but the very same Arguments which delude one man in this case may truly satisfie another and the application of the same Scriptures Satan playing the Sophister whith his reason may give a false perswasion to one man which by the convincing evidence of the Spirit may give a sound assurance to another But let me not here be mistaken I say not that these Arguments and Scriptures may Caution be managed the same way in both For seeing the conclusion is false which in a delusive assurance is to be inferred there must also be some falsehood in the premisses As in Temptation when Satan came to Christ to tempt him to break his neck the conclusion which he would perswade him to entertain from that place in the Psalm was wicked and false viz. that it is lawfull for a man wilfully and without a calling to endanger his own life therefore he must needs juggle in
the premisses which hee doth by leaving out in thy ways out of the Scripture cited so in Assurance if Satan delude a mans reason into such an Assurance to whom assurance doth not belong there is some fault or other in the premisses whence the conclusion is deduced 3. There may also I conceive be a rational assurance whose conclusion is true as to the state of the person whom it assures and yet it may not be the speciall Testimony of the Spirit but meerly the Testimony of a mans own reason enlightened by ordinary illumination For as the Spirit when he testifies testifies with our spirits Rom 8. 16. So sometimes our spirits may testifie when the Spirit doth not As there may be in a man that is convinced of sin a true conviction by the common illumination of the Spirit which differs widely from that special and effectual conviction which ushers in saving conversion So in this case the child of God may be let alone to frame to himselfe a peace by arguing and reasoning his case from the Word of God and the Spirit may accompany this endeavour of his by common illumination wherein the conclusion may be true and truly inferred nay sometimes the Spirit may leave a man that is truly converted even in the businesse of illumination and suffer him to conclude his good estate irregularly though truly As I will give you this case for explication A man that hath prayed and waited long for Assurance and cannot obtain it growes weary and can wait upon Gods pleasure no longer nay I shall suppose that the man may be unwilling to be assured without the Spirits own Testimony ye he thinks it 's long a coming and therefore desires to hasten it In this case the Spirit of God may justly let him weary himself in a maze of his own reasonings for a time and permit him to perswade himselfe that he is in a good condition and afterwards because though this conclusion were true yet it was not gathered in a right way may suffer him to fall into such a sin or such darknesse as may make him see a need of farther evidence And in this case God may deal with a man as he did with Israel in the wildernesse God had promised them Canaan and they thought long ere they had it were loath to stay till Gods time and therefore whiles they think to hasten the time they are many of them destroyed at Hormah and all turned back into the wilderness Numb 14. for forty years CHAP. XXIII A Case how to know a false Scripture Assurance from a true THese things being premised I come directly to answer the main Question in both its parts Quest 1. How may a man know a false Assurance gathered by a mans own heart with the concurrence of Satan from that which comes from the Spirit of God An. 1 Regular Assurance from the testimony of the Spirit is an heart-purifying Assurance 1 John 3. 2 3. We know saith the Apostle that when he shall appear we shall be like him i. e. in glory for of that he speaks his glory shall reflect its image upon us as the Sun doth upon a glasse or the water for we shall see him as he is A blessed hope this But what kind of people are we to be on this side glory who have this assured hope of being so glorious hereafter It followes ver 3 He that hath this hope purifieth himself as he is pure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Metaphor taken from the legal purifications of the Jewes wherein as soon as legal uncleanness was contracted they washed their bodies and their garments and vessels that they might be sure nothing they had to do withal might defile them again he is ever washing himself from sin and watching against it and takes all possible care to keep himself unspotted of this present world James 1. 23. Hates the very garment spotted with the flesh Jude 23. alluding again to the Levitical Law in which the very cloaths of a Leper one that had an Issue a menstruous woman were unclean he doth not only avoid the sins themselves but the very garments of them not only all besmeared with the flesh but garments spotted by the flesh In heaven where enjoyment is greatest purity is so too The grace of God when it appears to us as a grace bringing salvation teacheth us to deny all ungodlinesse and worldly lusts and to live soberly righteously and godly in the present world Tit. 2. 12. It teacheth all men so Doctrinally in the publication of it no Doctrine in the world such an enemy to loosenesse as the Doctrine of the Gospel but it teacheth the Saints to do so powerfully and despositively it inclines and enables them to it 2 Regular Assurance in not only a heart-purifying but an heart sanctifying Assurance Holynesse in the nature of it is the Dedication of a mans self and all that he is to the honour glory and service of God alone So God is infinitely holy because he is in all things most entirely and inseparably addited to his own glory which because he is the most excellent Being he may not only lawfully do but he must naturally and necessarily do and therein consists the perfection of his nature as the perfection of every being consists in the end to which it is so Gods perfection lies in this that he is to himself seeing he hath no nobler end to which his affections and actions can be referred wherefore if God could deny himself so far as to prefer any thing else above himself for a moment he must needs sin and cease to be happy for that time because he would be so much removed from his end which is his happinesse And of the same nature is holinesse in a Saint an entire devoting of himself and all to God Now a Saint assured of Gods love must needs bee holy because knowing the infinite excellency of God in his own light he cannot but conclude him the most worthy of all love and service and so be taken up in contemplating and conversing with him and acting for him which is holinesse and so far as he at any time lets God fall low in his eye so far he chargeth himself with unholinesse This we find the Saints frequently promise upon such discoveries Psal 23. ult Psal 116. 11 12 13. Indeed this is that which as it comes from us and proceeds from the consideration of Gods goodnesse to us is called thankfulnesse as it respects his own excellencies it is called praising and glorifying him Whence also take this Note by the way The more thankful the more holy Thankfulnesse and holynesse are the same things understood in a different conception Now how large praises doth God get every where in the Scriptures from his people under the light of such Assurance How many such whole Psalmes did David pen under such Discoveries of Gods countenance But false Assurance begotten by the collusion of Satan with our
hearts le ts men more loose from holinesse remits a mans love to and zeal for God A man that was diligent in Duties and Ordinances the exercises of holiness in which there is a peculiar Sequestration of the soul to God begins to grow remiss and careless he that was contriving and plotting for Gods glory and honour now can spare the busying of his brains that way any more and begins to open shop and set up for himself which is a sign that his former activity was but selfish intended meerly as a bribe to God for the light of his countenance and peace of conscience and therefore when that seems to be attained in any how as we say God hears no more or very little more from him 3 False Assurance makes carelesse and secure true Assurance makes watchful and solicitous how to keep it A man that hath recovered true Assurance he knowes the worth of it and how many enemies he hath that watch all opportunities to rob him of it and he is perpetually fortisying against them Whereas to another it is not so precious but that he is exceeding apt to adventure it upon every slight occasion Light come and light go we use to say His designe is only to satisfie his conscience and when it hath done the present turn he looks no more after it A man will not care to manure or improve Lands to which he hath but a crackt Title Tendernesse of conscience 1 Pet. 1. 17 18 1 Pet. 2. 16 attends true Assurance one that hath it indeed takes no more latitude then before he presumes not upon it to embolden him to make the most of his liberty which he hath by Christ False Assurance lets a man more loose to suspicious practices it may be sinful ones presumingly 2 Pet. 2. 19 compared with ver 1. 4 False Assurance is attended with a great eagerness after the things of the present world And this is the ground of dangerous Apostasies to divers persons after they have been thus assured the world worldly principles get an intire possession of them and therefore the joy which they have is not so strong as to fortifie them against a time of trial when their outward enjoyments are endangered See in the case of the stony ground Matth. 13. 20. This is clearly affirmed in 2 Pet. 2. 14. They speak great swelling words of vanity great joyes and assurances they speak of they professe the Lord Jesus hath bought them ver 1. and 18. yet they have an heart exercised with covetous practises ver 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 train'd up in all the Palestrae the fencings and wrestlings of a worldly mind that Metaphor is taken from such as contend for victory who are trained up to all those Arts by which they may foyle an Adversary or from a School wherin the Students are trained up in an Art or Science these men are most profound subtil worldlings Masters of that Art can make the best advantage of their worldly enjoyments are able to lay most men upon their backs in those contests and they have all excuses and evasions at hand by which they may justifie their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word we render covetous practices but it is covetousnesses i. e. all sorts of scraping and penurious ways to advance their worldly estate by heck or by crook as we use to say Self seeking and covetousness let men make what pretences they will is a sure evidence of a false profession and false evidences of salvation But true Assurance of Gods love is a mighty means of bringing the soul off from self and the world How liberal Jacob was to his Brother Gen. 33. 11. Nay take my present Brother for I have All Heb. I have told you above that faith of Assurance yeelds the strongest Arguments to contempt of the world What need hath he to make much of a few perishing enjoyments that is assured after a short term of life to enjoy an Inheritance that fadeth not away What need he care for an house made of clay to provide so much to keep it in repair that hath interest in one without hands eternal in the heavens 5 False Assurance is a principle that will not bear a man out in time of trial Thence so many braving spirits faint in a day of tryal Mat. 13. 20. Thus it comes to passe that persons that have tastes of the powers of the world to come which tastes I conceive may include the joyes and comforts that arise from pretended Assurance may and do fall away Heb. 6. 5 6. Thence in times of Error such persons are quickly brought to deny the Lord that they pretend to believe hath bought them 2 Pet. 2. 1. But true Assurance will bear the trials of persecutions and false Doctrines As for Persecutions see Heb. 10. 34. 2 Tim. 4. 6 7 8 1. 12. And as for the trial of false Doctrines undoubtedly seeing Assurance is founded upon truth such as truly enjoy it will preserve Truth as its foundation Not as if a soul that hath had true Assurance Caution may not fall fouly in a day of temptation but he doth not so contrive plot and lay out for wayes of escape as other men do doth not invent evasions and distinctions to justifie unjustifiable defections and complyances An assured man does his Duty and if a cross meet him in his way he steps not out of his way to avoid it except possibly the violence of a sudden temptation make him yeeld a little to a present storm which infirmity yet he allows not in himself but quickly recovers out of it with taking shame and confusion to himself but is prepared in the constant frame and standing disposition of his spirit not to chuse sin before affliction The Apostle Pauls temper is such a temper Acts 21. 13. 6 False Assurance makes the soul light and vain and frothy carrys it out into notions Tit. 3. 9 2. Tim. 6 3 4 and speculations They that have no better fare to entertain their own hearts and others ears withal 't is no wonder if they lay out the strength of their time and spirits upon chaffy disputes And the reason is this false Assurance is founded on some mistake or other for as I have shewed if there be an error in the conclusion it must be grounded on some falshood in the premisses Some Scripture mis-interpreted or some heterodox opinion or other founds it because there is a chain that links errors together and one cannot maintain it self without company rather then men will have their main copy-hold touched or that error weakned which founds their Assurance they care not in what disputes they engage to secure the main chance This I am confident is the foundation of the Antinomian disputes generally and it were easie to shew how it comes about Mens own false experiences lay the first stone in an erroneous frame and then the Word must be interpreted so as it wil sute
those experiences whereas men should bring their experiences to the Word and not the Word to their experiences and then one mis-interpretation drawes on another and thus they multiply into vaine janglings and unnecessary disputes But true Assurance is a serious solid thing brings along with it a general experimental knowledg of all necessary truth which once learned out of the Word it seals unto and so it confirms a man in a practical savoury acquaintance with it whence such a sonl is full of the hidden treasures of divine truths savingly digested and is to seek for nothing but freedom of spirit from heterogeneous imployments and a little serious affective preparation of heart to ruminate upon them to dispose him to make a constant feast upon those dainties in his own private retirements and to communicate liberally of the same fare to others Thence there is nothing more grates his ears or afflicts his spirit then to have the strength and fervor of his zeal drawn out into Controversies seeing he can tell how to spend his time and that better As a studied Scholer that by long study and experience hath digested all manner of learning and can upon all occasions make profitable use of it will think his time lost to hear a company of fresh men maintain a Dispute about Grammatical and Logical trifles But a young raw headed fantastical Novice that hath gotten a little flashy learning in his brain looks upon them as matters of weight and moment and thinks himself the bravest fellow in the world when he can wrangle out such an inconsiderable Dispute 7 And lastly True Assurance is a constant spring of humility lowliness of mind it being impossible that so intimate a converse with God and the light of his countenance should not reflect low thoughts upon a mans self concerning himself such a man cannot but say Lord what am I that thou hast brought me hitherto what for such a peevish unbebelieving impatient soul as mine that have tempted thee by abundance of murmurings and other sinful provocations even in the wildernesse and at the red sea to be notwithstanding so carryed in thine armes and cheered with thy smiles and enjoy the comforts of thy Spirit O what am I vile wretch that God should deal thus with me False Assurance on the other side makes proud boasting self-conceited c. CHAP. XXIV A Case how to know whether a true Assurance be meerly rationally gathered or from the witnesse of the Spirit NOw come we to the second branch of the Question Quest How may a man know whether a true assurance as to the substance of it be gotten meerly by rational deductions or from the Spirit of God Wrought out of a mans brain or wrought into his heart by the Holy Ghost Answ I can but help you to ghesse at the difference These works though they really differ in themselves yet to appearance are very like and therefore I shall speak warily in a few particulars 1. Most of the former distinctions between the Testimony of the Spirit a false assurance from Satan and a mans own heart may be repeated here A true assurance gotten in an irregular way wants the advantage of a supernatural assistance to elevate and improve it for as it was gotten in the strength of reason so it must act only in the strength of the principle from whence it had its being and by consequence can have no influence but moral and rational to the production of those impressions of purity holinesse watchfulnesse heavenly mindednesse patience seriousnesse and solidnesse of spiritual self-entertainments humility and so all these must needs be thin and scanty and superficial in comparison of the same effects when they proceed from a divine assurance Thence 't is that you shal ordinarily find in the world a kind of formal cold thin-spread honesty just enough to keep life and soul together as we say in many persons that are really godly of whom a man may say as the Apostle Paul of divers of the chief men in the Church of Jerusalem Gal. 2. 6. Those who seemed to be somewhat in conference added nothing to him And therefore let this be the first difference There is a mighty odds between a man divinely assured and rationally assured in the vigour and activity of all those fruits wherein it shews it self As you may see in matter of knowledge A man that is assured of a Truth teacheth it with far more life and authority then a man who sees it only in a rational probable light 2. In a meer rational assurance there is formido oppositi As in an Opinion that a man holds meerly on probable grounds though a man may stiffely adhere to it in comparison with the contrary conclusion yet the grounds of this confidence being but probable and therefore such in which he may be deceived he is ever and anon subject to say but what if it be not so all this while And though this opinion be truth and a great many other usefull conclusions as branches grow from its root yet so long as hee is but probably perswaded of it he gives his Assent to it meerly with a reserve This is true to me in the mind I now am in But I may possibly see grounds to alter my judgement Thus in point of assurance Rational assurance be it never so full excludes not haesitancy Thence you shall find when you have reasoned with a doubting Christian a long time it may be when you go away from him you leave him to appearance well satisfied and pretty comfortable as we use to say but a while after when Satan and his own heart have had a little time to unravel the web of your reasonings he begins to think he was in an errour As an unstable man in matters of judgment Let an Orthodox Preacher speak an houre with strength of Scripture and reason upon a controverted point the man seems to be fully satisfied and altogether of his mind But this holds only till the next cunning seducer assaults him with counter-reasons and then the man wavers and cryes why may not this be the truth And so if twenty come one after another he shall still suspect what the former hath said by means of the Sophistry of the latter Thence a man rationally assured can to the most say no more for himself then the Apostle Paul to allude to his expression in another case 1 Cor. 4. 4. I know nothing by my self I confesse I cannot but incline to think bettter of my self then formerly yet am I not thereby justified I dare not stand to the perswasion that I am a child of God before the judgment seat of Jesus Christ I would not willingly be deceived but I may be deceived What if that that I take for love of God be but lelfe-love and what if that that I take for repentance be but legal sorrow and what if my hatred of sin be but a meer falling out with sin without
go meditate on such or such a subject and methodically discusse with my self such doubts and objections and labour to answer them and as he expects satisfaction from so doing so in the close he finds it God lets him alone to hammer himself out a peace upon the anvil of his owne thoughts 6 Lastly Meer rational Assurance though it may be from true yet oftentimes is drawn from mistaken Scriptures And this ariseth from the willingnesse before spoken of to receive Quod volumus facilè credimus satisfaction which makes a man easie to believe that which he would have so As in the maintaining of an opinion it many times falls out when a man takes up an opinion first and then seeks for Scripture to maintain it 't is wonderful to think how plain he presently is perswaded to think the whole Scripture speaks for it so here when this is laid down before I must have peace and hereupon a man searcheth the Word of God many times dark Scriptures that another man can see no such thing in shall serve the turne Prophetical Scriptures and Historical and it may be Doctrinal but grosly mistaken Now spirtual Assurance is usually grounded upon Scripture rightly understood and if habitual is certainly so and the clearer the Scripture is and the more plain the deductions from it the better it is For the Spirit of God understands Scripture perfectly as being the Enditer of it and so it cannot be supposed he will ground his Testimony on a Mistake Yet we must not think that it is every mistake of Scripture that is sufficient to annul a Testimony such as is circumstantial and not of moment to cast the conclusion this way or that way will not weaken the Testimony but only that which hath a material influence upon the deductions which I build upon it So a smal circumstantial mistake in a witnesse in Court is often overlooked by the Judge and Jury and the Spirit himself often quotes the sense of Scripture and omits inconsiderable circumstances As in many instances it were easie to make appear Micah 5. 2. Matth. 2. 6. Understand what hath been said with these Cautions 1 Think not I condemn the matter of such Cautions an Assurance as either hath all or most reason in it for false so that a man who hath reasoned himself into this perswasion must now question the perswasion it selfe as false For a true conclusion may be drawn from false and incongruous premisses and it may be as to form in the deduction there may be no error and a conclusion that a man receives only in a way of opinion may be certain in it self All that is in this case to be done is to hold the same conclusion by the strength of the Spirit drawn in by Faith in Prayer for the Spirit may testifie to that singly as I have before shewne and immediately and having so done to improve it to all intents and purposes as if it were never so unquestionable So a man may hold his land by a true Title but his evidences for it may not be as clear as he could wish now in this case he will not presently cashier himself out of the possession as soon as he discovers it but keeping that will labor by Act of Parliament or some other way to strengthen his evidences So when thou hast examined thy Assurance by the Marks of distinction between false and true before mentioned and findest it true though but rational keep thy hold and apply thy self to the Spirit to super-add his Testimony to the confirmation and improvement of it 2 Think not that I utterly exclude the help of the Spirit in drawing a rational evidence from the Scriptures I am so far from that that I rather judge that he helps in an ordinary way when the deduction is proper and the Scripture that grounds it is not in any material point mistaken as he doth in other works of common illumination as it was before hinted in the beginning of this last Discourse To add only a few words to the farther illustration of what was there affirmed A man may be said to preach or pray by the Spirit in a general sense when he doth those duties by the strength of common illumination and so sometimes even godly men do and the Doctrine he preacheth is the Doctrine of the Spirit and the prayers he puts up they are inspired by the Spirit in a way of common assistance But there is another kind of praying and preaching by the Spirit which the Scripture so often speaks of and calls the Spirit of Supplication and the demonstration of the Spirit performed by a special and peculiar assistance Zech. 12. 10. 1 Cor. 2. 4. of the Spirit Of which more hereafter in the handling of the last point And the like twofold influence of the Spirit is there in putting forth acts of Assurance in the heart even of a godly and sound Christian The very same man may act Assurance sometimes rationally and sometimes he may be acted to act it spiritually And yet in the former the Spirit acts too in a common way the latter only is that which because of special assistance is peculiarly said to be the Witness of the Spirit For denominatio sequitur partem potiorem though sometimes the denomination follow the best part in a thing composed of divers parts as a godly man is called a spiritual man though he have a carnal part and that may be possibly most prevalent yet most commonly the name is given from that which is most in the mixture or composition as we say an heap of barly though there may be many grains of other grain in it and in this sense the Apostle Paul calls Babes in Christ carnal 1 Cor. 3 1. So when the Assurance in the specialties of it is rational though there be some common work of the Spirit accompanying it I call it justly by way of distinction a rational Assurance Thus have I both answered the cases before emerging concerning a rational Assurance and withal let you know what use may and may not be made of it I add for a close that it is well for the standing peace of the Saints when their spiritual evidences are rational because Assurance that is praeternatural to a man is so far violent and so cannot be perpetual and therefore the Saints will do well to endeavour to make even the Spirits evidence rational and on the other side it is well for the certainty and security of their evidences that they labour to elevate the Evidence of reason into a Testimony of the Spirit CHAP. XXV The Duty of keeping the Evidences of the Spirit pressed with several Motives THis also affords us an useful Exhortation in several branches I. Labour to keep and maintain this evidence when you have it For 1 It is the surest evidence of the best inheritance in the world If a man lose all his evidences for an unconsiderable part of his
Estate or the weakest Evidences for the best part of his Estate it troubles him not much so long as he hath still the firmest Evidences of the best part of his Estate remaining because those he may bear the losse of without undoing But if these be lost he is losttoo You may lose your Evidences of your earthly estate and if heaven be sure you may not only not grieve but even rejoyce in the loss But if you lose your Evidences of heaven you are as to all the truest comfort of your lives undone men And yet if you lose but some of these and retain the main you are in a happy condition It may be you lose the evidences of Grace the spirit of Prayer in its sensible assistance the verdure life and activity of your souls in the wayes of God nay you lose the Promises you canot find one Promise in the Word of God that you dare own Now stick to the Testimony of the Spirit keep that and you have an Evidence still in stead of all and that will recover them all againe 2 It may easily be lost as to the actual enjoyment of it though the Habit cannot be lost The check of one holy motion may grieve the Spirit Eph. 4. 30. the commission of one sin especially by way of presumption and back-sliding may remove him See in David Psalm 51. 12. Lusts be cunning Theeves and if they get into your heart again the thing they most rob you of is your Deeds and Evidences for glory and then they know you are prone to be perswaded to take a portion here seeing you have lost all certain grounds of expecting a better 3 Satan is alwayes at hand to deprive you if possible of the influence of the Spirit this way He knowes what a mighty rub it is in the way of all his Temptations that Gods people walk in the light of Gods countenance and in the comfort of the Spirit Therefore the greatest and most desperate temptations of converted souls tend to the hindering or weakning of Assurance As a cunning Adversary in Law layes plots if possible to weaken the validity of his Antagonists strongest evidences or to get them into his hands and suppress them 4 The Evidence of the Spirit lost will not easily be recovered again It cost David many a tear and many an heart-pang ere he could recover him again Psal 51. 11 12 Satan having gotten your deeds into his hands or made them suspected in the Court of Conscience or it may be damned in the Starchamber of a mans own deluded heart for counterfeit it will be an hard matter to prevail for their admission ever to appear in Court again The greater intimacy and secrecy of communion there hath been between thy soul and the Spirit of God the more difficulty will there be to make up a breach if it fal out between you See Prov. 18. 19. 5 Lose that and you lose all the rest Graces will not shine Duties will be cold and dull Promises will speak nothing our owne spirits when they are called forth will bear false witnesse if the Spirit be dumb They will all say as the King to the poor woman How can we relieve thee except the Lord help thee 2 King 6. 27. Thou maist go to the Word and not one syllable of it but will witnesse against thee to thy own heart and that is possessed by Satan and dismal despair and there is nothing but blackness Call forth thy Graces and ask them and there is not one will answer to his name If thou say Come forth Love and evidence for me I am mis-called saith Love I am but selfishness Call forth Faith that is not my name saith Faith I own no name but Presumption Repentance will be called by no name but Legal sorrow Zeal will be called fury and rashness new obedience hypocrisie and formality c. Call to Duties and Prayer will say I am tongue-tied and cannot speak Hearing will say All that I can meet with in a Sermon is terror the Sacraments will say thou hast eaten and drunken damnation there is not a dram of comfort for thee in us If the Sun hide the Moon and Stars give none or a very obscure light All Hamans intimate friends when the King but frowns are so far from daring to speak for him that they cover his face and are all ready to have him away to the Gallowes whereas on the other side every grace duty providence ordinance hath something to say for a man when the Spirit of God is the foreman of the Jury they all say as he sayes CHAP. XXVI How this may be done And first concerning keeping Records of them Quest BUt how shall I keep the Testimony of the Spirit when I have it Ans 1. Record it carefully That is the way for a man to secure an Evidence of his Lands or estate to serve him at all turns to record the Deeds of bargain and sale or Donation or whatever other way the Title is secured with all the formalities of Law c. that may illustrate or confirme them There be two Courts in which these evidences are to be pleaded or impleaded And therefore it will concern you to have a Duplicate of this Evidence that there may be a copy in each Court 1 The Court of Heaven Now it is true that God enrols all such Acts of his Spirit there but this is but a private record as I may say with reverence for Gods own use The Lord knowes who are his 2 Tim. 2. 19. This private record I cannot produce at any time because Secret things belong to God Deut. 29. 29. But there is another way of laying up a more serviceable Record in Heaven which a man may have forth coming as we use to say upon all occasions that is by commending our Evidences to God in Prayer desiring his own Spirit that gives them to be our Remembrancer of them in times of need This is one of the Offices of the Holy Ghost not only to be the Comforter of the Saints but their Remembrancer and Recorder too John 14. 26. Christ had told his Disciples many comfortable things in the whole preceding part of the Chapter and now towards the upshot and period of all the great comfort with which he interlines all the rest both in this and the following Chapters is I will send you another Comforter And the Comforter shall come whom the Father shall send in my name But what shall he do when he comes Why he shall first be their Instructer and the Promoter of their farther progresse in saving knowledg wherein they were but Novices till Christs Ascension He shall teach you all things and he shal be their Recorder or Remembrancer he shall suggest so Beza renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suggeret or prompt your forgetful memories in all things which I have told you True there 't is not spoken barely of the things immediately preceding but of all
the Doctrines of Faith c. which he had acquainted them withal from their first vocation but it includes even those Doctrines of comfort which precede in the number of those Truthes they being part of what Christ had told them 2 The Court of Conscience It will be needful having once verified the evidence by the test of the Word to lay it up against a day of tryal Divine Truths must be laid up in the heart for Direction and divine Experiences for Consolation in an evil day This Courts Recorder is Memory and its Records in such a day are of especial use and importance Records of Gods dealing with others formerly see Psalm 119. 52. I remembred thy judgments of old and have comforted my self i. e. Those judgements by which thou hast caused thy people to triumph over their enemies in former times So also of our own experiences see both together Psal 77. 5 6 The holy man had been utterly at a losse had it not been for this Recorder and yet it seemes he had been too to blame in the laying up his evidence so that it cost much search before he could find it I communed with my heart and my spirit made diligent search the Septuagint reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my spirit digged as we do for hidden treasure that must have much rubbish removed ere we can come at it But their sense is grounded upon a different reading of the word in the Hebrew Others read Scopabam I swept it seems by his carelesse keeping he had suffered his evidences to be thrown inâ—… dusty corner among waste papers and he was fain to sweep for them ere he could find them but however when he found them he made excellent use of them for by them he recovers strength to check his present unbelief I have considered the dayes of old ver 5. and I call to remembrance my song ver 6. I will remember the years of the right hand of the Most High ver 10. and I will remember the works of the Lord c. v. 11. And these remembrances prove a great strengthning to his Faith in that hour of temptation David hath some Psalms to bring to remembrance Psalm 38 and 70. And Christ hath left Ordinances for this end The Word 2 Pet. 1. 12 13. and Sacraments Do this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22. 19. in remembrance of me And there is the same use of the communion of Saints which is the special means of keeping fresh one anothers experiences by conference and communication Therefore it will be a very good course to charge memory to record carefully all the visits and smiles and embraces of Gods Spirit together with all the passages which may confirm the truth of them afterwards As we do in Evidences concerning a temporal estate we record the Sealing dayes and the Witnesses and the considerations of the conveyance So in this case bid memory put down At such a time in such a place upon such a Prayer Sermon when I was in such an exigency and there was but an haires breadth between me and despair such a sad cloud was scattered the Spirit of God by such a Promise gave me as much comfort and joy as my heart could hold and I then set to my seal that God is true by believing Joh 2. 33 And I was confirmed in the reality of these experiences by a following assistance against such corruptions or strength against such temptations or power more then ordinary to walk in wayes of spiritual communion with God c. This course being carefully taken it cannot be imagined how great an awe it will cast upon a mans jealous and suspicious heart that it will scarce dare to entertain a doubt against an Evidence so clear and so carefully recorded Except Satan can imbezel the Records or corrupt them by the concurrence of our treacherous memories in some considerable passages 't is in vain he knows to commence a fresh sute against the soul The soul in such cases will as the Psalmist have recourse to those Records and clear his Title against such disturbances Psal 77. suprà CHAP. XXVII The Means to strengthen these Evidences IN the second place 2 Strengthen your Evidences daily 1 By strengthning Ordinances 1 The Word heard read meditated upon all these in their proper place and time are to be used with care David alwayes keeps up a fainting Assurance with a word My soul melteth for heavinesse strengthen thou me according to thy word Psal 119. 28. This is my comfort in my affliction for thy Word hath quickned me Psal 50. Vphold thou me according to thy Word c. Psal 116. Promises are the food of Faith Cordials of Hope the crutches of Patience the principal feathers in the wing of Prayer Threatnings caution us against those courses as will weaken Assurance Precepts direct us in such wayes as will continue and improve it Examples are so many ruled cases as they say in Law which may adde light to a man when there is need to search records as before said The whole Word is the fewel that maintains the fire of Assurance and Meditation blowes up the coals 2 Prayer And this applies the Word it is a souls perpetual plea against all litigious molestations If Satan or a mans own heart at any time call his Evidences into question away flyes Prayer to God and pleads Promises and Examples holy Presidents and stops the mouth of Temptation this way 'T is that way of continual intercourse with God that brings a man dayly returnes of holy familiarities which cannot but nourish a constant perswasion of his unchangeable Love as mutual Letters maintaine a good intelligence among friends 3 Sacraments As they are remembrancers of the death of Christ and Ordinances appointed for the Sealing of the benefits thereof to the soul by particular applicatory signes and tokens must needs be means not only to give as hath been shewne before but also to confirm and continue it And upon this account 't is no wonder if Christ in the Institution of the Lords Supper require a frequent attendance upon that Ordinance 1 Cor. 11. 25. As oft as ye drink it implies frequent drinking it All our faith is grounded upon the death and satisfaction of Christ and the frequent reduction of those grounds of faith to our consideration must needs strengthen it habits of the mind are strengthned by a frequent repetition of those actions by which they were first begotten and produced Now though gracious habits are not gotten in the strength of natural or moral powers as natural or moral habits are yet they are produced as I before have shewed by a supernatural power in a natural method and order And therefore though no grounds apprehended by the understanding can of themselves beget faith yet a divine power never produceth them but by the representation of some grounds And therefore the representation of the death of Christ as it is held forth by God in all its
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
yet you are sure of a glorious and happy condition hereafter This you have ver 17. And therefore that the present sufferings which you undergo are no way worthy to be laid in the ballance to abate the least dram of your joy ver 18. for you are heirs not younger children or servants to be put off with gifts as Abraham did the rest of his children besides Isaak but heirs to the estate and what is that estate Heirs of God of all that God hath and is and you partake of the same inheritance with Christ himself co-heirs with Christ 2 That in the greatest dejections deadness and decayes upon your spirits you are sure you shall have assistance enough to keep the intercourse between God and your souls alive verse 26 27. It may be Soul thou art in a strange stupidity of spirit that thou knowest not what to desire the Spirit shal teach thee what to pray for But though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bears or lifts against as a partaker of the same burthen thou know what would do thee good thou canst not ask it the Spirit shall help thy infirmities But it may be thou canst not speak a word when thou goest to seek God yet the Spirit shall help thee to groan But will God understand those groans Yes for he that searcheth the heart knowes the mind of the Spirit 3 That you shall receive benefit to your selves from the saddest of Providences ver 28. All things shall work together for good All things Ordinances Providences Prosperity Adversity sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work together They are at work it is their bussnesse All the businesse of the Creatures being servants to God is for the good of his children and they work together for their good Things never so different in their natures and operations conspire for their good as several contrary ingredients in the same Medicine â—ee Ver. 31 correcting each other and one doing what the other cannot 4 That you shall want nothing that you had not better want then have ver 32. He spared not his Son Had he exercised that severity on an Angel it had been much But he spared not his Son not a Son by Adoption but a Son by Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But delivered him up for us all Delivered to whom to Herod and Pilate and Judas and Satan to what to the curse and wrath of God to the death of the Crosse for us in our stead And how shall he not with us give us all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How shall he not gratifie us with a free grant of all our desires A Saint assured of Gods love hath all the treasures of heaven and earth at command He is assured if God or creatures can supply him he shall never want any good thing Psal 23. 1. Psal 84 11. 5. That whatever your own misgiving heart tells you or Satan maliciously suggests you can never by all the power of earth or Hell be deprived of any of these priviledges nor lose them by your own sinful miscariages Sinnes cannot deprive you For this would destroy the satisfaction of Christ either Christ suffered for all the sinnes of Gods elect or for some only if for some only then none can be saved of all Gods elect seeing he cannot satisfie for that himselfe which Christ hath not satisfied for If for all then none of them can be condemned Sin may trouble them sadden their Spirits as it ought hide Gods face but it cannot condemn them The Apostle challenges sin and Divel and all in that case v. 34. And all creatures in the following verse 2. Plead it at all times 1. Before God In all those things which you come to God for you must plead Title If you come to God for any good thing you must plead some engagement upon him and the ground of your plea must be either a general or a special promise 'T is true general promises are a good plea when a man hath no other But God loves and 't is much for the comfort of Saints that we urge him upon special bonds Therefore the Saints are bid to say Father and our Father 2 Against Satan and his suggestions 1 Sinful 'T is a good Argument against temptations to sin How shal I that have had such tokens and tastes of Gods special love do this great wickedness and sin against such a God Gen. 39. 9. And if God makes it an aggravation of sin as he doth 1 King 11. 9 why may not we make it an Argument against sin 2 Troublesome When Satan molests the soul with fears and doubts of thy condition have recourse to thy Evidences Tell him thou wilt plead against him before God as a common Barretor for molesting thee in so clear a Title 3 Against the unbelief upon thy own heart This David keeps up withal Psal 73. 26. I confesse saith he I am at an utter losse both without and within yet God is the strength of my heart and my portion for ever Psalm 42. ult and 43. he checks his heart in sadnesse upon this account Why art thou cast down c. Trust still in God who is the light of my countenance and my God CHAP. XXXI An exhortation to recover the lost evidence of the Spirit And some advice how to do it in two particulars HEnce be exhorted thirdly to labour to recover it if lost Qu. How shall I do that A. 1. Sit not down quietly rest not in that condition If a man have lost the evidences of his land he will look over all his boxes and chests and romage every corner as we say and will not leave till he hath found them again Thus in the place before quoted did the Holy man Ps 77. My spirit made diligent search The Saints of God in the Scripture could never sit still under such a dark condition It was death to them Psalm 13. 3. and 143. 3 4 7. And no wonder for the darkening of their evidences is a suspension of all influences As during the darknesse of the night or the eclipse of the sun by that interception of light there is a suspension of that quickening influence which the sun hath in things below All graces will wither when God thus hides his face all Duties will be dead and barren all comforts clouded and imbittered as I before also shewed you A woman that loves an husband is reassured of his affection to her cannot endure long absence from him If ever you have been ravished with the love of God you cannot bear his absence long Here I do not advise you to an impatient Caution restlessenesse under that condition No that is too often the fault of Saints But I caution you against a sloathfull resting in such a condition I must be contented with it as it is Gods pleasure but I must not be contented with it as it is occasioned by my default To know this you must 2. Enquire where and how
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
less sensible Because God permitts this darkness in designe for some special ends of his owne Now the person a man puts on upon designe commonly he useth to over-act even beyond what he would if he were reall So although when God was really an enemy as before conversion he carryed himselfe by secret supports and encouragements of the soul as one that was not utterly irreconcileable yet when he meerely intends to appeare so he carries himselfe so strangely that the soul really believes he is in earnest and intends its ruine irrecoverably Lam. 3. 5. 7 8 9. The church aggravates her sad condition from extraordinary appearances of Gods dealing with her God in such a case leaves the soul alone like a sparrow on the house Psal 102. 7. And woe to him that is alone Eccles 4. 40. 4 And thus fourthly The grounds of the horrid troubles that Gods Saints fall into after assurance may be and are occasionally from the Spirit of God though immediately and by way of an efficient cause they are not from that spirit Thus the Spirit led Christ into the wildernesse Mat. 4. 1. 1 By an active suggesting to the soul such considerations as may start a soul-trouble As when it makes a fresh disâ—overy of New committed sinnes and stirs up the soule to renew repentance for them Such motions may be the occasion of farther enquiries into a mans own heart and so of questions concerning his estate And thus by degrees they may grow into as palpable Legal Terrours as any ever the soul groaned under 2 By withdrawing that assistance from the soul which should maintain the soul in peace and joy of the Holy Ghost When the Sun hides behind a cloud or is under an Eclipse it must needs be dark If the Father let goe the little childs hand in a dark and dangerous place he will surely fall And thus is the Spirit the negative cause if I may so express my self of the saddest bondage that comes on the people of God after Assurance 5 But Lastly the Spirit to be sure doth never cause and work a feare of bondage in the soul after Assurance as it did before and that may be seen in these differences 1. Before there was a time when he convinced the sinner of a state of sin and enmity to God After it never doth tel a man so any more 2. Before there was a time when he convinced the soul of a state of wrath and condemnation arising from that enmity but having once effectually converted and assured the soul of reconciliation he never presents hell and wrath any more to the soul as its portion 3. Besides He sometimes presented every act of sinne as unpardoned Now he never doth so any more in that sense wherein he did so formerly That is that I may not be mistaken He never presents Gods vindictive or avenging Justice unto the soul as unsatisfied for such a sin though he may present Gods fatherly Justice as displeased at it 4. Before hee sometime presented every suffering of this life to the soul as a part of the curse of the Law and the earnest-penny of Hell Now he never leads the soul to the view of sufferings under that notion but only as fatherly corrections and chastisements by which God endeavours to quicken the soul into a speedy return unto him by renewed repentance and humiliation CHAP. XXXIV The proof of the Thesis from 1. Scripture 2. Reason THe truth of this point is abundantly cleer Proof from the Scripture and Reason For Scripture Take notice of the names by which the Spirit is set out to us in the Word 1 He is called the Comforter John 14. 16. And this in his peculiar Office to the Saints Now he would fail in the discharge of it if ever he should bring Gods adopted children into bondage againe Therefore when our Saviour promiseth the Comforter he also engageth that he shall abide with the Saints John 14 16. 'T is true their comforts are many times fleeting comforts But the Spirit of God is not to be blamed for that Ordinarily 't is their own fault and oftentimes Satans temptations eclipse the comforts and refreshments of the Spirit to the soule Though their comforts be fleeting the Comforter is not To debase himself from being the Comforter to the Divels imployment the Accuser of the Brethren is dishonourable to the Holy Spirit 2 Besides he is called our Seal and how long doth he continue so unto the day of redemption Eph. 4. 30. Hee will not to day scale an evidence of heaven to the soul and tomorrow seal its Mittimus to hell 3 Moreover he is called our Earnest and can we think that God will give us an earnest of heaven one day and revoke it again the next or ever deny the bargain which that Earnest secures unto us An honest man will not do so far be it from God to do what common honesty will keep man from Rom. 11. 29. 4 He is the Spirit of Adoption testifying to us that we are the children of God ver 16. of the chapter in hand And can it be imagined that he will ever tell a child of God that he is become a child of the Divel There is no lesse Reason For Reas 1. I have shewed before that The Spirit and the Word never crosse each others Testimony Now the Word never pronounceth bondage to any one that hath received the Witnesse of the Spirit nay not to any one that hath the least grace of the Spirit The Word every where speaks comfort to such Isa 40. 1 2. Rom. 8. 1 34. Reas 2. That which is the badge of a false Prophet and which God dislikes in such cannot without blasphemy be attributed to the holy Spirit of God But to make the heart of the righteous sad is a badge and sin of false Prophets Ezek 13. 22. Reas 3. That ought not to be supposed to be wrought by Gods Spirit which as often as it is on our spirits is our sin and infirmity but to doubt of the saving love of God after enjoyment of the manifestation and feeling of it is our sin and infirmity Psal 77. 20. And therefore the Spirit cannot be the Author thereof because the Holy Spirit cannot be the Author of sin Reas 4. That which hinders the most proper and peculiar work of the Spirit of Adoption cannot be the work of the Spirit except we suppose the Spirit so indiscreet as to counteract himself But if the Holy Spirit ever become a Spirit of bondage to the soule after tastes of Gods love communicated thereunto the Spirit would be guilty of counter-acting its most proper and peculiar work which as the next Doctrine from the last words of the Text shews you is to embolden and enliven the heart in Prayer For how can he call God Father with confidence to whom the Spirit witnesseth that God is an enemy Reas 5. The Spirits Testimony if it could ever become a Spirit of Bondage
againe to an assured soul would not be a sure and infallible Testimony contrary to the truth of the preceding Doctrine When a man is found in two contrary tales we know not which of them we may believe A man could never this supposed have solid comfort from the Testimony of the Spirit seeing he knowes not how soon hee may recant it and testifie the quite contrary CHAP. XXXV The causes of Legal Terrours in Saints Quest WHat then is the cause of those Legal terrours which after Conversion and Assurance many times surprize the hearts of Gods people Answ The main and principal cause is Satan who combining with our own suspitious and distrustful or melancholy spirits or by divine permission or lastly by taking the work of Gods Spirit out of his hand brings us into this darknesse Psal 143. 3. The enemy hath persecuted my soul he hath made me to dwell in darknesse like those that have been long dead I have long ago buried all my comforts and they are almost quite out of remembrance And the great cause of all this is the enemy of my soul called the enemy by a special Emphasis because the most deadly malicious enemy the Saints have He sowes all manner of Tares of corruptions tentations doubts in Gods field the hearts of Saints Now this he doth as but now I hinted 1 Partly by combining with our owne suspicious hearts and increasing jealousies when there is no cause of sadnesse as many times he doth The heart that knowes its own wickednesse and deceitfulnesse many times rejects sound and solid joy in the Holy Ghost as a delusion meerly upon suspicion and warinesse occasioned by its former experienced liablenesse to self-deception Now here Satan strikes in and increaseth the jealousie that the heart hath of it self As a malicious tale-bearer that finds suspicions ready to break out ever and anon between friends is at hand perpetually to blow the coals and hinting to them both severally such and such presumptions of each other till at last he have weakned all mutual confidence and made an irreparable breach between them Fie fie saith the old Serpent wilt thou believe these comforts and joyes are real and from the Holy Ghost Dost thou know thy owne heart no better Dost thou not remember how it spake peace to thee heretofore and all the Ministers in the Countrey could not perswade thee that thy condition was not safe then and since dost thou not remember how when thou wentest to examine and search thy self it hid sins by pretences and excuses and Apologies And why should it not deceive thee now as well as then Now here many times the soul gives up and yeilds to Satans suggestions and damns all its comforts for meer fantasies and dreams and all its Assurance for an imposture Nay it may be if the soul plead the marks and tokens of the Spirits concurrence in that Testimony then Satan begins to take the matter upon himselfe Alas saith he and dost thou not know that Satan can turne himself into an Angel of Light and by 2 Cor. 11. 14. consequence easily cheat a credulous heart into a belief that his delusions are the testimonies of the Spirit of God c. Sic not us Ulysses Art thou so unacquainted with that subtil enemy that thou canst take every fair pretence of his for Gospel and adventure thy soul upon it 2 Partly by combining with a meer melancholy distemper Melancholy is musing and thoughtful 'T is a temper of body which is the Divels Anvil whereon he hammereth all manner of temptations all manner of deadly weapons to wound the soul He hath a mighty power upon the fantasie and can suggest things to it as he pleaseth The phantasie or imagination is the Looking-glass of the soul in which all things by reflection are first discovered to it Now 't is easie for Satan to represent in this glass what bugbear shapes he pleaseth to affright the soul withal by a kind of fixed entertainment of the thoughts with such objects of terror and affrightment to make such strong impressions upon the whole soul abused by meer phantasies as no reasonings or perswasions whatsoever can remove That strange affection of the phantasie which some say perswaded Nebuchadnezzar that he was a real beast Dan. 4. and the frequent parallels to this in Wierus de praestigiis Virg. Eclog. 8. humane Writings render such an Interpretation not incredible many times is the infirmity of good souls that dwell as was said of Galba's wit in the bodies of the most Ingenium Galbae malè habitat dreggy part of living earth of a melancholy constitution So that 't is no wonder if Satan acting the phantasie many times the soul really be perswaded into horrid apprehensions of its owne condition And to strengthen the belief of the soul in such delusions he can present strange spectra images and representations of terrour to the very outward senses by which such inward apprehensions are oftentimes fortified and increased He doth like a cunning Fisher mud the water that his nets may be lesse discerned And thence in such cases persons under such a condition are 1 Many times to believe others more then themselves as suspecting such delusions of their own fancies 2 To labour after means of removing bodily distempers that the soul may be more it self being lesse clogged with a distempered body the body in such a case is the souls prison 3 To admit of lawful avocations from the continued meditation of such subjects as by their fixing on the fantasie are hard to be removed The very humor of melancholy is a dull heavy humour that must be stirred as much by exercise as Physick And so must the fantasies that it begets be cured by avocations 3 Partly by the permission and allowance of God God giving the soul over in some cases into his hands as he did Job once to do with him what he will only sparing his Job 2. 6. life for some notorious affronts offered to his Spirit and abuses of his favour to some bold intrenchments upon his Majesty and Authority or some other like cause And in such a case God withdrawing it is no hard matter for Satan to improve such a sensible defect and decay of influence to infer a souls utter rejection by God The truth is we live much by sense as well as fantasie not only in humane affairs but even in Divine And when faith is at low water as ordinarily it is upon Gods with-drawings then is sense most predominant Now the Divel can make strange conclusions appear undeniable in such cases if you will allow him to argue from what you feel Dost not perceive will he say to the soul that God casts out all thy prayers regards not the voice of thy groanings how he will not be perswaded to give thee one smile though thou wooe him never so much And wilt thou contrary to all sense and experience still believe that he
thee sure enough for one while for recovering either thy evidence of that or thy ability in this For thou shalt never want lets to prayer if those will make thee doubt thy sonship and thou shalt never but doubt thy sonship if thou wilt take those lets for a sufficient confutation of thy relation and wilt thereby be kept from prayer again which is Satans aime to lead thee in a ring of mistakes everlastingly 3. Thou canst not pray But canst thou not groan neither If thou canst the Spirit of Adoption may be in a groan as well as in a prayer Rom. 8. 26. I shall have occasion to adde more concerning this on the last point CHAP. XLI The Case of decayes in spiritual affections deadnesse burthensomnesse of duty and several others occasionally thus far also stated Object BUt if it were well with me I should love and delight in holy things more then I do I find it a burthen to me to draw nigh to God in any Ordinance my affections that should be lively are dead and I know not how 't is with me but I find I am an unprofitable lump of clay and there is little difference between a meer block me Answ This case I confesse hath much discomfort in it But as discomfortable as it is yet it is not unsafe Indeeed were a Saints foundation of his own laying there could nothing more weighty and considerable be objected to shake it But our foundation is the foundation of God and that stands sure under our greatest deficiencies uncertainties But to answer that which occasions thy present trouble 1. Troubled spirits have not so much distinct and undisturbed reason in them as to find fanlt with the Devils Logick else I could tel them 't is a meer inconsequence that such or such a soul is now dead lumpish therefore it was never truly assured of the love of God For the allowance of this consâ—quence affirmes this falshood that it is impossible for one that hath had true assurance to bee afterwards in a spiritual swound as to the excercise of grace or gifts in duty which that it is a falshood as black as Satan himselfe that suggests it the Saints of God from their own experiences abundantly testifie and the Scriptures in the exhortations that they give to the Saints to blow up the gifts of God that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in them suppose they may be like fiâ—e covered with ashes and may look as if their fire were quite out 2 Tim. 1. 6. And when they bid us quicken the things that are ready Apoc. 3. â— to dye they suppose some life even where graces are most languishing Apoc. 3. 2. Object Yea Sir could I be assured it were but a swound I should take comfort but I fear I am quite dead dead and buryed and a great stone upon the graves mouth that will never be removed and Gods seal upon it too that it may not be so Answ If thou werst quite dead thou wouldst be past fearing it But the present fear demonstrates that yet there is life Fear is a passion that ariseth from apprehension of an imminent danger If a tower be tumbling upon a dead corps he fears it not because he apprehends it not and apprehends it not because he is dead Nay thy fear discovers that it is not so much as a compleat swound that thou art in but a palsey rather seizing upon thy outmost parts whiles thy heart is still sound and sensible 'T is such an half-sleep as the Churches when her heart was awake all the while Cant. 5. 2. Methinks there are certain pretty contradictions in the apprehensions of a troubled spirit You shall hear him complain he is not humbled when the very visible brokennesse of heart in his complaints confutes him and he is dead when he gives evidence against his conceit by his passionate sense of his condition I shall as soon believe a child when he layes his head in his mothers lap and says I am asleep as thee when thou sayest I am dead and yet complainest Object But my complaints signifie nothing and my fears just as much as my complaints I complain out of forme because I know not what else to say when I am examined concerning my condition I must maintain discourse and I am a notorious hypocrite in all this therefore I pray you think not better of me then I am for any thing you hear from me A. 1. Yet more contradictions Thou art affraid men should think too well of thee and thou endeavourest to make thy self as vile as may be lest they should do so and is this a signe of an Hypocrite 2. Besides friend let me aske you and let your conscience deal faithfully with your self and me do you not come unwillingly to make these complaints to any body Is it not the meere sense of such burthens as if you should smother would oppresse you utterly that drives you to speak these things of your selfe and which also had not they been drawn from you by discourse you rather resolved to have kept to your selfe And call you this hypocrsie for a poor slave under an intolerable burthen to groan to save his heart from breaking by giving it some vent 3. Take heed of hypocrisie rather in this evasion and others of the like kind If it be hypocrisie to endeavour to seem what we are not then I fear complaints of hypocrisie many times are not altogether free from it It may be it is not intended by thee to deceive Gods Ministers and people into a worse conceit of thee but it is materially no lesse then I tell thee Beware of it 4. Tell me dost thou not tell God the same stories as well as thou canst which thou tellest thy Minister or fellow-Christian Object Yea But may I not play the hypocrite with God too Ans Take heed of hearing false witnesse against thy self and tel me again Dost thou not complain to God with an hearty and earnest desire of being relieved of the burthen of deadnesse that oppresseth thee Wouldst thou not purchase deliverance from it if God would put thee to it upon those terms at any rate Ob. Yea but 't is but forme still 't is but a discourse for want of another subject to speak of And so 't is in prayer to God I must say something and I know not what else to say Answer But why should such discourse be more frequent in thy mouth then any other both to God and man were it not that the matter of it is much in thy heart out â—f the abundance of the heart the mouth speaketh Mat. 12. 34. 2. Discourses that are of meere forme are most commonly formed discourses But thy complaints both to God and man are rough-hewed confused distracted mis-shapen things it appears there is no Art in them by the discomposure of them no forme by their confusion 3. Either there is really in thee that evill which is
it may not alwayes be the condition of a Saint to cal God Father with alike confidence whiles yet he may pray with abundance of holy importunity 3 Distinguish therefore between that livelinesse and boldnesse of the soul in prayer which flowes from the actual witnesse of the Spirit and that which ariseth meerly from the gracious influence of the same Spirit as he unites us to Christ 1 As for liveliness in prayer it may in a godly man proceed not only from the Spirits witness but sometimes from 1 Conscience of Duty When a man quickens up his desires and other affections upon this consideration that he is in the presence of a living God and therefore it becomes him not to offer dead services to such a God 2 Or from sense of want That is it which usually addes life and activity to our endeavours Beggars when ready to starve are importunate 3. Or thirdly from hope to speed Now this hope to speed is either positive and particular which I receive from a paricular assurance of Gods engagements to me or more general and negative taking away all discouragements which I may fancy to my self Now the former hope a man under the witnessing act of the Spirit prayes by the latter quickens every godly Christian whether he have actually or ever had the testimony of the Spirit or no. Now the hopes of a Saint are grounded either on certainties or probabilities probabilities remove discouragements certainties only give a positive and particular well grounded hope And yet probabilities may enliven though certainties do farre more A soul may come upon the general encouragements upon which God inviteth sinners to come to him and may thereby be much enlivened in prayer although not with so great life and vigour as a man that can plead a particular right and title to God 2. So concerning boldnesse of the soul in Duty A soul that walks in darkness may be bold in some sort 1. Upon sense of want which dispells all shamefastness A man in necessity though he dared not open his mouth before to aske relief of a great personage through shame keeping him back from it yet when there is no help he will put a good face upon it as we say and embolden himself to adventure to sollicite supplies So the soul says in such a case I must begge my life or perish aske or starve for want of supply I will adventure into the presence of God as Hester into the presence of the King and if I perish I perish 2. Upon the discoveries that the Scripture makes of the nature of God that he is a God of infinite mercies that wayts to be gracious expects opportunities to manifest it A man will when he is in want more boldly adventure to aske of a man who is reported to be propense to acts of bounty and ready upon all occasions to manifest it then of another whose disposition is not so known Thou art a God that hearest prayer unto thee shall all flesh come Psalm 65. 2. 3. Upon encouragements of invitations promises examples Such as Call upon me in the day of trouble and I will answer thee Psal 50. 15. And that Psal 32. 6. Although a man have no particular ground to conclude that he shall be heard yet upon these general grounds he can many times urge God very confidently But a soul under the actual Testimony of the Spirit of God may embolden himselfe from a particular interest as David doth Ps 119. 94. Lord I am thine save me And the Church Isa 63. 19. and Psal 86. 2. Preserve my soul for I am holy or one whom thou favourest And can urge his own experiences As the Church Lord thou hast been our habitation c. Ps 90. 1. c. Thou hast been favourable to thy Land Psalm 85. 1. The point therefore is to be understood thus where the Spirit of God is actuâ—lly a witnessing Spirit of Adoption there he mainly discovers himselfe by enlivening and emboldening the soul unto special importunity to a particular claim and especial confidence in prayer CHAP. XLVI Some Proofs thereof THat this is a principal work of the witnissing Spirit of Adoption to raise the fervencie and boldness of the soul in prayer may be evidenced to us by the parallell place of Scripture Gal. 4. 6. Because ye are sonnes God hath sent the Spirit of his sonne into your hearts It is to be understood of the witnessing acts of the Spirit because this gift followes upon sonship because ye are sons He saith not that you might be sons then indeed it must have been understood of the sanctifying and uniting grace of the Spirit which makes sons but because ye are sons which supposeth their present standing as children to be the ground of this gift and therefore it is understood of the witnessing act of the Spirit And what followes from it What get they by this Spirit of Christ administred in this way what doth the Spirit there He cryes not enables them to cry though that be true but he cryes in them Abba Father cryes with earnestnesse Father with confidence and Father Father with holy importunity And this appears farther 1. From the nature of the witnessing Acts of the Spirit of Grace The Spirit is a witness to all Gods promises and obligations to us and he puts Gods seal to all the Covenant of grace Now to the vigorous and confident putting a bond in suit an expresse witness to the sealing and delivery is a great encouragement By prayer the soul puts Gods bonds in suit The Spirit comes into Court at the same time whiles the bond is pleading and saith Lord I witness this bond to be true I did put thy seal to it by thy own appointment And to the soul he saith Soul do not be nonsuited do not let thy suit fall I will witness for thee plead thy bond â— the utmost I will justifie it what an encouragement is this 2. From the comparative straightness and flatness of spirit and that cowardliness and dauntedness of spirit which possesseth the Saints when the Spirit is withdrawn from them David when he had lost the joy of Gods Salvation his mouth was shut his heart was straightened and he is fain to go to God for enlargement by his free Spirit He complains of casting away from Gods presence c. Psal 51. 11 12. Vphold me saith he with thy free Spirit that is prop up my zeal and confidence which is even falling to the ground without such a support 3. From the removal of all discouragements to a fervent and confident address to God The great discouragement of the soul is either a distance conceived between God and the soul or the guilt of sinne that makes it The Spirit assures us that sinne is pardoned and that breach made up and that we may come when we will and be as bold with God as if there had never been any occasion of breach on our part or act of
like life and vigour of expressions and other Cases occasioned hereby stated Quest 3. DOth the Spirit of Adoption use to furnish the soul alike at all times with life and vigour in expressions Answ 1. Undoubtedly he doth not And of this we have a very remarkable proof in this very Chapter vers 26. The Spirit helps sometimes in words at large but sometimes he supplies us with groans only Nor is it need he should For 1 These are but the outward gayety pomp and hangings of Devotion Now garments themselves are no part of the man nor things absolutely necessary to the life of man much lesse are the state and magnificence of trimming and fashions necessary The outward garb of the body the outward garb of duty prevail alike with God that is just nothing at all Yet let me not hereby occasion in any one a lazy and supine neglect of expressions Though utterance be not a grace and God accepts and delights in nothing but grace yet it is a gift and God will not have gifts slighted or wilfully neglected and so suffered to decay for want of blowing up But however if by no neglect of mine own I am shut up that I cannot expresse my self I must not presently conclude that my prayers that I offer up with broken sighes and groans have not all things necessary to their acceptance 2 These are many times the fewel of our corruption the matter of our pride vain-glory and self-advancement in the presence of God and it is oftentimes a very great mercy that Gods Spirit with-drawes the actual exercise of that gift from us which we are apt to abuse so much to his dishonour and our own disadvantage How many persons are there especially in these dayes that make elegancy and fluency of expressions in prayer a matter of emulation 3 These are many times the excellencies of unsanctified men No real friend useth to be so liberal in words of Ceremony and formality as a complementing Courtier that intends not a word of what he sayes The Pharisees could make long prayers Mat. 13 14. but the Publican that was more in earnest is quickly at an end of his Devotion for want of expressions or boldnesse to speak more 'T was short and sweet as we say I am perswaded the Divel may be a false Spirit of prayer in the mouths of many Hereticks and Seducers in these dayes as well as a false Spirit of prophesie of old in the mouth of Ahabs Prophets 1 King 22. 22. Men shall never want tools that do the divels work Some men pray like Angels as Parots speak like men and yet both say least of what they say 4 These may be an occasion of greatest formality in prayer if continued We ordinarily account a form of words to be a form of prayer I tell you friends there may be as much formality in an unstinted fluency of expressions That is the form of any Grace or Duty which most resembles it and yet is not what it resembles Assuredly fluent and fervent expressions in prayer carry the most glorious appearance and form of a spiritual Duty that can be Many a man therefore sits down in them as other persons do in an external Leiturgy and places all Religion in a few spiritual Complements with God Yet would I not have these expressions of mine any way abused to the justification of the stinted formalists Devotions in which usually persons of that strain place their whole Religion Undoubtedly we may lawfully use a crutch when we are lame and a go-cart whiles we are children Young beginners may find help in the matter method and language of prayer from a good form and I know not but under extraordinary deliquies swoundings of spiriti n which the soul cannot put forth its operations as before a godly man may as Christ did in his Agony go and repeat to God thrice and more the same Mat. 26. 44. form of words But to keep the fashion or the size of garments when I am one and twenty which I used when I was a child or to use the crutches when I am whole which supported me when I was lame or crawle about by chaires and stools when I am a man is a piece of ridiculous absurdity A. 2 Add moreover that Elegancy and fluency of expressions though sometimes they are yet are not alwayes the work of the Spirit of God I dare not say the Spirit doth not many times suggest the very language of prayer as well as he suggested the very words of the strange tongues with which the Apostles spake Act. 2. 1 2 3. c. Yet I know also that much of the life and vigour of expression in prayer is from our own parts There is much Art in expression and so much of our own flourishes of studied or elaborate Oratory Rhetorical termes a natural heat of affection from the affectionatenesse of our owne expressions Some things of this nature may appear in prayer which would be the same if I were making a serious speech about a matter of concernment before a mortal man Now you may distinguish supplies received from the Spirit in this kind from others by these probable signes 1 Supplies of language from the Spirit are more natural and lesse strained for That that a man speakes from a principle within is ordinarily delivered in a kind of natural eloquence But what is meerly lip-labour is over-done expressions are more forced and there is more of invention in them And so it is in prayer the Spirit is the most inward principle of prayer to a gracious man He followes in nothing so freely as when he is led by the Spirit his own natural and moral actions are not freer and more unforced then gracious actions are The more study there is for terms to expresse a mans selfe the more of the head there is in prayer most commonly the lesse there is of the heart 2 The more humble acknowledgement of your own impotency to pray you enter upon the duty withal the more of the Spirit is in your after enlargements A soul that goes to duty in its own strength is not acquainted with such self-abasing thoughts but out of the experience of former abilities thinks as Samson I will go out now and shake my self as at other times Judg. 16 20. Such an one goes to prayer as a Scholar to study a speech out of the strength of his reading and invention 3. The enlargements of expression which proceed from the Spirit are not a constant supply When men pray always with the same fluency of expression 't is a sad token there is much of nature and art in such prayers The Spirit I confesse may give ordinary supplies but yet the soul shall observe now and then the stream runs more low and still especially upon some such occasion as I have before shewn may make the Spirit withdraw his influences that enable in duty 4. There is as great an height in affections
when the Spirit suggests matter of prayer as in expressions Without all question the Spirit when hee supplies will not supply the lesse materiall part of prayer and not the more principall and momentous A man of a nimble invention and a fluent tongue may be able to speak high strains of Rhetorick in prayer but is the heart warmed sutably to the expressions If the stream run only from the teeth outward as we say 't is not supplied from a divine spring 5. If the heart be warmed also yet I ask doth its warmth produce the language of prayer or rather the language it Some good natures as we call them will weep at a passionate discourse either of their own or another mans The heart is first hot where the expressions are from the Spirit It may be expressions may add to the quantity of heart-affection in duty as on the other side dull expressions will much take off from the edge of a good affection But whence was the rise of thy heate in the substance of it from without or from within A natural mans expressions in prayer are the spring of his affections a godly mans affections are the spring of his expressions 3. Adde also that the fayling of expression in prayer is much our own fault 1. Sometimes we over-prize it In desiring it too sollicitously when absent in rejoycing and pleasing our selves too fondly when present discomforting our selves when we want it as if we wanted the Spirit because we have not a wished supply of the gift and laying the foundation of our hopes of acceptance upon that when present which we may be accepted without 2 Studying more to pray then praying that we may pray Spiritual abilities for prayer of whatever kind they be are usually fetched in by prayer Luke 11. 13. as water in the well is fetched up by putting water into the pump Whiles we are asking God hears and that he may enables us to aske He giveth the Spirit to them that ask him 3. Want of meditation I mean not of expressions but things Well studyed matter yeilds plentifull expressions the Poet observes Verbaque praevisam rem non invita sequuntur Horat. art Poet. Well-conceived matter is never stifled in the birth for want of the midwifery of apt expressions 4 Want of acquaintance with the Word of God Many people complain they have a great dearth of expressions in prayer but the cause of it is in themselves They do not study the Word of God which as it is a compleat magazene of matter so it is the best and most genuine spring of expression in prayer The language of confession petition thanksgiving which the Saints of God use in the Scripture is in a sort a supply from the Spirit fetched in by industry For it is all of it indited by the Spirit to our hands Those are surely therefore the most acceptable meet expressions to send up to heaven which first descended from heaven There is a strange vein of expression in prayer that conceited persons affect in these dayes which a man if he compare with Scripture will easily conclude to be a gibberish of a wanton age unknown to the Saints of God in former times The Spirit of God loves to indite your prayers when hee doth supply your defects that way in his own familiar expressions which are those of the Scripture CHAP. XLIX Saints are informed what deadens them in prayer Where also a case what to be done when a Saint cannot call God Father and in case some sinne streighten him As also how to maintain boldnesse and fervency in prayer NOw to apply this usefull point 1. In the first place this lets many poor souls under darknesse know whence that deadnesse and flatnesse of spirit which they are ever complaing of in prayer doth proceed They do what they can to darken their evidences and take delight in finding matter of charge against themselves to the shaking of them and yet take it ill that they cannot have that freedome and liberty and livelynesse in prayer which they desire This is as if they should cut off their own legs and then complain that they cannot go They clip the very wings upon which prayer should raise it self heaven-ward and then they complain they cannot fly so high in duty as they would Qu. But what shall I do if by reason of this darknesse I cannot call God Father with confidence Answ 1. Acknowledge with sense and feeling that unworthinesse of thine which discourageth thee Say Lord I confesse I am unworthy to be called thy sonne as the Prodigal doth and endeavour as much as thou canst to fill thy face with shame and confusion in the sense hereof 2. Acquaint him with thy particular straightnesse of spirit and the cause of it tell him what tyes thy tongue that thou wouldst pray but thou darest not own any relation to him desire him for his own glory to discover that relation to thee that may embolden thee to his service 3. Maintain notwithstanding this thy claim to God as thy Father upon those promises upon which at first thou didst believe God warrants every soul to call him Father that is brought to a desire to become his child None ever call'd God Father out of a sincere desire to that relation and the duties of it from whom God refused to accept of the title We never find God quarrell with any upon this account for calling him Father except they were such as denyed him filial duty and reverence Supposing then that thou canst not call God Father upon evidence of particular faith yet do it upon grounds of relyance such as his offers invitations promises plead that promise of Relation 2 Corinth 6. 18. 4 Ask spiritual good things of him under the obligation of that relation And urge him with his Fatherly bowels in Jesus Christ to all poor souls that come unto God through him Call him Father at adventure upon Christs score and see whether he can disclaim the name The advantage of this will be the hearing and granting of thy petitions and the Answer of prayer will be an evidence of thine Interest No greater foundation of Assurance then the Answer of our Prayers Psal 66. 19. See what a kind of Argument the holy man drawes Assurance from in that place If I regard iniquity in my heart the Lord will not hear my prayer But verily God hath heard me That is the Minor Proposition the Conclusion is natural therefore I do not regard iniquity in my heart So in this Case the Argument will be undenyable God heareth none but sons But God heareth me Therefore I am a Son Quest But suppose some Sin of a deeper dye then ordinary straighten me and weaken my confidence in approaching to God Answ 1 Then sensibly confesse and bewaile that sin before God Acknowledge that thou dost not only deserve the darkning of thine own faith but also the darkning of his face and that not only here but
hereafter for ever That thou canst not tell with what face to call him Father having so mis-behaved thy self towards him 2 Apply thy self to his Throne of Grace for renewed pardon and that the sense of that pardon may open thy mouth again Psal 51 12 13 15. 3 Consider thy acceptance depends not on thine own worthinesse but on his meer mercy and goodnesse in Jesus Christ who is an Advocate for sinners and a Propitiation for sins 1 Joh 2. 1 2. 4 Put a bold face upon it as wee say and adventure as before upon the claim of that relation and use it in order to the obtaining of all necessary grace from God resolving in case thou ever see his face again in love yea though thou shouldst never see it again to watch against thy corruptions for time to come and walk more carefully under the Obligation of that relation then ever before Follow on this course though against the grain of thy own jealous heart and thou wilt find thy heart grow warm and thy pulse more quick by a sensible recovery of lost spirits and life to thy prayers II. This lets us know how we may maintain when we have and recover when we have lost the heat of our affections and confidence of our hearts in Prayer to wit by maintaining our Assurance of Gods love 1 John 5. 14 15. The Apostle writes to them whom he endeavours by several tokens to assure that they are the children of God and then drawes up the advantage of that Assurance And this is the confidence that we have in or concerning him that if we ask any thing according to his will he heareth us c. The way then to keep present and renew lost boldnesse is to keep and renew assurance of Gods love by the Spirit How you may do that I have shewne before at large and so shall spare repetition here CHAP. L. Three Duties pressed on all Assured Saints The first to be much improving the supply of the Spirit in approaching to God frequently-Urged with eight Motives III. THis stirs up all who have the witnesse of the Spirit to three Duties 1 To be much in Prayer 1 Those that have it not are not to neglect it nor are they excusable for slighting it over who walk in darknesse Now if they must drive on in this rode who because the wheels of their Chariots are taken off must needs drive heavily how are you bound who have wheels and those oyled too that you may go on the more cheerfully 2. If God should with-draw what you neglect the comfortable refreshments of his Spirit and make you howle after him under spiritual darknesse in a wide and howling wildernesse of desertions and temptations you will find a difference between sailing in a clear day and a calm sea and steering the same vessel in a dark night and stormy sea when neither Sun nor Moon nor Star appeares to direct the course And then you will wish you had used days of spiritual peace for maintaining Trade with God Troublesome times are bad times to trade in The uncertainty of Adventures and returnes must needs cool the Merchants endeavours 3 Others may but you must prevail with God I mean the arrowes of prayer which by souls in darknesse are shot at adventure are not altogether without hope of acceptance but yours are beyond possibility of miscarrying and that not only in themselves but to you also you being in the light of Gods countenance are particularly assured that whatever you ask according to his Word he heareth you 1 Joh. 5. 14 15. 4 Hopes to speed are the wings of prayer Assurance as I before have shewed will be maintained by prayer and weakned by the neglect of it Let a man be never so intimately acquainted with a friend and never so certainly assured of his love yet disuse of entercourse will occasion jealousie and distrust or at least shynesse and feare of being too bold with each other 5 You wrong many others You are the Favourites of heaven how many Petitions of poor dark Saints in corners are put into your hands for dispatch to the Throne of Grace How many occasions wherein you may serve the Church come athwart you as wee say daily And can you betray all these by your negligence of improving your interest at the Throne of God No man may do more good if he attend with diligence and watchfulnesse then an honest Favourite to an earthly Prince You must not pray for your selves only but for them that cannot pray too You that are Gods Favourites may do much good if you bestir your selves 6 Know this also that God delights in the Musick of your Prayers Other men alwayes find matter of complaint but you are more fitted for Sacrifices of praise And he that offereth praise glorifieth God and so 't is no wonder if God delight most in such a Petitioner I must not be understood as if God did not also delight in the saddest complaints of a troubled spirit as they are offered up to him in a way of Petition But yet surely I think I may say God loves that Prayer most that most carries man out of himself to him and praises of assured souls are such giving Duties if I may so speak as do not only receive from God but in a sort bestow upon him 7 Adde to this that the very present comfort of communion with God if there were no other advantage to a gracious soul were encouragement enough to Duty How are the Saints of God wont to rejoyce if God give them now and then a glance of his countenance How when they have not had communion with him for a while do they complain as if every day were a year every year an Age And is the refreshment of that communion so slight unto thee that thou canst now passe many dayes it may be weeks without any sensible affection of grief and trouble at the slendernesse of intercourse between thy soul and him especially when 't is not through his strangenesse but through thine own 8 Consider what this liberty of approaching to God cost Christ for thee He laid down his dearest bloud to bring thee so nigh Ephes 2. 13. and Heb. 10. 20. He hath consecrated a new and living way through the vail i e. his flesh CHAP. LI. A second Duty pressed upon them viz. stirring up all their graces to pray with life and fervency upon six Motives 2 STir up the grace of God that is in you pray with life and fervency When we are bid not to quench the Spirit that prohibition stands between two verses wherein the proper means of preserving the Spirit alive in the soul are prescribed Pray without ceasing and in every thing give thanks 1 Thess 5. 17 18 19 20 goes before and Despise not prophecying comes after Implying if our affections be indifferent to prayer and preaching we need use no other meanes to quench the Spirit Fire will be extinguished by neglect
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
such distracting suggestions and you then watch against him when you set your heart against them and turne your prayers edge against them till you have cast them out and then returne to your duty again Watch against your usual carelesnesse and when you find it growing upon you do likewise Watch against vain wandring thoughts and throw them out by a speedy laying hold upon some more weighty Meditation if any such be at hand if not but thou findest thy self wholly possest with such fancies do as before I advised turn the edge of thy prayer for that while against them Watch the kindlings of the Spirit and where thou findest but one little spark of fervency and zeal glowing ply that Meditation that Subject hard that kindleth it Follow the Veyne and thou wilt be Master of the Mine at last 4 Be much in begging the Spirit of prayer and calling him in to constant assistance in the Duty Urge his Office upon him he is a Spirit of Grace and Supplication And to enliven and embolden the Saints is his principal work 5 Rest not in formes of Prayer I do no way doubt but that a godly person newly brought in to the exercises of Religion may be sometimes to seek in expressing himself before others and in such a case if a publick person or Master of a Family I am not so severe as to forbid him the use of a good form either of his own or others framing and in the closet it may be good to read now and then for example and pattern the formes of others but especially the prayers of the Saints recorded in Scripture and among them the Psalmes which are most of them made up of matter of prayer either in way of Confession Petition or Thanksgiving that they may suggest to us quickning matter of prayer Nay whiles I read anothers form wherein I meet with passages sutable to my condition I know not why I may not say Amen to such Petitions But yet I know not by what warrant any one in private or constantly before others binds himself to the very same series and frame of words Nay I think it is an Argument either of much lazinesse in not improving the utmost of a mans owne abilities and interests in the Spirit to enable him or at least it proceeds from a fond and erroneous conceit of God as if he minded more an exact composure of Petitions then the real although immethodical and lesse quaintly dressed desires of a mans heart The truth is no man useth a form of prayer much but finds it if hee know his owne heart a great deadning to his Spirit If a Preacher should twenty times in a year preach over the same Sermon would not the veryest Formalists of his Congregation and indeed all others sleep and grow weary under such preaching And do we not see the same effects generally under a form of Prayer or at least is there not the same reason why wee should expect them A perpetual use of the same form is a more tedious tautology then that which such persons often blame in conceived Prayer viz. the repeating againe and againe the same Petitions in the same prayer For this may proceed from fervency See Psalm 124. 4 5. and 116. 14 18. and 80. 3 7 19. The other imports or begets lazinesse at least it gives suspicion of it and that not altogether causeless to others which hath much of the appearance of evil in it Object But Sir will you have us alwayes adventure upon an extemporary way of prayer Shall I offer to God that that cost me nothing Ans No by no meanes But you must know that conceived Prayers upon the variation of a mans condition or other occasions are not the same with extempore prayers 1 A man may pray extempore in a forme if he come unprepared and rush upon it as too many do as the horse into the battel he offers up the Sacrifice of fools and is rash with his lips before the Lord which is forbidden Eccl. 5. 1 2. 2 And on the other side a man may alwayes very as occasions vary and yet not pray extempore having before meditated upon the matter of his Petitions and layd up store of furniture for prayer though he trust much to present gifts for expressions I cannot call this extemporary praying 3. Neither yet is it unlawful upon some occasions and in some cases to adventure upon this Duty extempore both for matter and form As in daily and hourly occasional Ejaculations in case of a sudden call unto the Duty by any unexpected providence c. in which cases Christian prudence being the Judg and judging rightly the petitions are neverthelesse welcome to God for their extemporarinesse 4 And lastly yet must we use this liberty very tenderly and suspiciously lest our hearts perswade us that there is a greater frequency of such occasions then there is and so it prove a snare to us when we find it may be more then ordinary abilityes without ordinary endeavors as somtimes when God calls to sudden service he gives in sudden supplies we may be tempted to expect the same abilities in the same way without the same call We must not tempt the Lord our God And that is done one way when we expect extraordinary supplies from him in the neglect of the ordinary way appointed by Mat. 4. 7. him for the attainment of them CHAP. LIII A third Duty to come boldly to the Throne of Grace pressed 3 COme boldly to the Throne of Grace as Children to a Father 1 Under the Assurance of Gods love this is easie This will make a man talk with God face to face as a man talketh with his friend as it is said of the familiarities that passed between God and Moses Exod. 33. 11. to commune with God and draw nigh to plead with him when others stand at a distance as Abraham Gen. 18. 22 33. 2 We may under that assurance claim it as our priviledg A Princes Son when others are kept out by Officers and Guards is admitted at all times if any Guard stop him he pleads the priviledg of his Relation So though there be never so much darknesse and fire and terror round about God that seems to guard his presence from a Creatures approach an assured Saint can say Make way there and let me come to my Father guards are appointed to exclude strangers not sons 3. God expects and requires we should come with boldnesse to his Throne Hebr. 4. 16. Let us come boldly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking liberty to speak any thing so the word signifies in the Original Not simply any thing quicquid in buccam for Solomon cautions us against that Eccles 5 1. as is abovesaid but any thing that becomes the reverential duty and honour that we owe to God as to a Father A child may say any thing to a father that is that becomes a child to speak or a Father to hear Besides he may speak
would seem to deny them See in David abundant proof of this Psalm 119. 25 Quicken me ver 28 Strengthen me ver 58. Be merciful to me ver 65. Let it be well with me ver 76 Let thy kindnesse be for my comfort ver 116. Vphold me ver 169 Give me understanding and all according to thy Word 2 In their challenges of Gods Justice Truth and faithfulnesse and all his Attributes to make them good So David Psal 31. 1. Deliver me in thy righteousnesse And Psalm 35. 24. Judge me according to thy righteousness Psalm 119. 40 Quicken me according to thy righteousnesse Ps 143. 1. In thy faithfulnesse answer me and in thy righteousnesse So Abraham appeales to Gods justice Shall not the Judge of all the World do right Gen. 18. 25. And they presse sometimes upon the very glory of God and challenge their petitions upon the forfeiture of his glory Josh 5. 7. What wilt thou do for thy great name 2. Fear 2 A Saints fear of God in prayer consists 1. In that conscience of Duty that brings him into the presence of God if there were nothing else to move him thereunto though he had no need though there were no threatnings to the neglect of it no promises to the performance of it yet because God requires it he dares not neglect it This is that fear that God requires as a master of all his people as servants Now we must know that all fear of God as a master that is all obedience out of conscience of duty is not servile fear but then 't is servile when it is not so much out of conscience of duty as out of conscience of wrath or punishment upon neglect A child is a Fathers servant and obeyes him as such yet obeys not servilely Therefore God calls for this fear upon this account If I be a master where is my fear that is dutifull obedience to my commands Mal. 1. 6. 2. In the matter of our performances it is a diligent care of what we offer to God keeping the soul from offering stange fire bounding a mans desires with the will of God A fear lest any thing should slip from a mans mouth or heart that is displeasing to God As a child though he may make bold with his Father yet is carefull not to aske any thing of his Father that he knows will displease him so in this a Saint takes care that all his petitions be warranted by a rule and encouraged by a promise and beyond these he dares not wish much lesse come into the presence of God to aske any thing He dares not tempt God by depending on him for or desiring at his hands what his word doth not warrant But it is not such a fear as discourageth the soul in asking such things as a man hath warrant to desire So farre as the promise goes a soul dares ask else 't is not a child-like but a childish fear not the fear of a Courtier but the fear of a clown 3. In the manner of performing such duties it is a deportment of the soul with that reverence as becomes the greatnesse and glory of God compared with our own basenesse and unworthinesse and jealousie of our own hearts lest we should do any thing unbeseeming such a God or such a duty 1. No soul hath more reverend and high thoughts of God then such a soul as hath most right to holy confidence in his presence The more acquaintance with God the more of this fear None waits upon a Prince with more reverence and observance then the greatest favourites the ordinary and standing Courtiers A man that comes out of the Country and is not acquainted with Majesty and State is not so observant of every punctilio of ceremony as those that are perpetually about the Prince This it is that David speaks of Ps 89. 7. God is greatly to be feared in the Assembly of the Saints and to be had in reverence of all that are round about him Gods greatest Courtiers are most observant of him The more we converse with God the more wee know what becomes his glory and majesty and all irreverence proceeds from ignorance and ignorance from want of converse with God A country man reverences a Prince no otherwise then he doth his landlord because he is not conversant in the Court and observes not the state and ceremony kept and used there The Seraphims that are the constant Courtiers of heaven they cover their faces with a fear of awe and reverence Isai 6. 2. 2. None is more watchfull over his own heart in the manner of a performance then a Saint that hath most grounds of boldnesse and confidence in the presence of God He dares not run rashly into Gods presence and if but a low mean thought of God arise how doth his heart rise against it If but a stragling thought carry him off from his businesse how doth he send out post after it and call it in again This is a fear of jealousie This is called watching to prayer of which above Carnis enim ingenium est ut exultando dissolvatur Musc in Ps 2. and watchfulnesse proceeds from a fear of warinesse though not from fear of dastardlinesse Thus you see what fear a Saint is bound to bring to God in every performance A dutifull fear A carefull fear A reverend fear A jealous fear 3. Mixed That and how both these will stand together we shall shew in the next place in a word For I have in a sort prevented my selfe herein already Only 1. That it is so see one or two places for it Psal 2. 11. Even in those services that require highest expressions of joy rejoyce before him saith the Psalmist with trembling A more remarkable place is that Psal 147. 11. The Lord taketh pleasure in them that fear him in them that hope in his mercy Hope which in the old Testament is often taken for and always implies faith is here joyned with feare one would think doubting and fear might have been better matched but see God joyns hope or faith the mother of boldnesse and fear together So Psalm 5. 7. 2. Concerning the manner how these are conjoyned it is 1. By a joynt premeditation and collation of 1. Gods greatnesse and goodnesse majesty and mercy 2. Our own meannesse with our great relations 3. Our own unworthinesse and Christs worthinesse 4. Our own inabilty and the Spirits supplies These as they joyntly affect our hearts in meditation so they leave sutable joynt-impressions in prayer 2. By a diligent observance of our spirits in the extravagancies of them both wayes in duty and checking them with contrary meditations as when we find a petulant wantonnesse of spirit apt to break out whereby we are endangered to make too bold with God a Saint may correct that with apprehensions of Gods majesty Isai 6. 6. If carelessenesse and slightnesse of spirit a Saint quickens it with thoughts of Gods holinesse and glory such
Psalm 102. 24. When I can aske competency of estate not to spend on my lusts but to glorifie God benefit the Church refresh the bowels of the Saints and that in poverty grieves us most that we cannot do so to tell God so in prayer how successefull is it likely to be When in spiritual desertion I can say Lord I want a frame of spirit fit to glorifie thee I cannot pray read hear meditate without wofull distractions I dishonour religion by drooping c. therefore lift up the light of thy countenance upon me that I may speak great things of thy name that I may glorify thee Psalm 51. 12. 13 14 15. 142. 7. This Argument also affliction suppeditates 5. The advantage which a man in such a condition may make of an experience of Gods goodnesse in hearing prayer in such a needfull time If a man can plead as David Psalm 142. 7. Bring my soul out of prison i. e. of spiritual troubles and the righteous shall compasse me about and Psalm 51. 13. Deliver me from bloud guiltinesse O Lord then will I teach transgressors thy wayes and sinners upon the report of thy mercy to me encouraging them shall be converted unto thee So Psalm 32. 5 6. For this shall every one that is godly pray unto thee in a time wherein thou mayst be found If he can plead thus Lord give me and others of thy people an experiment upon which to trust thee with the more boldnesse for time to come It 's true thy faithfulnesse needeth no such avouchers but my faith and that of others needs such props many of thy people will be much refreshed by what thou shalt do for me I will tell them what God hath done for my soul Set me up as a patterne of mercy and tender compassions to them that after shall believe 1 Tim. 1. 16. And this Argument also an afflicted condition principally administers because experience of God in an afflicted condition is a double experience 't is more notable more encouraging then at any other time Now it is true in the last place none of these arguments work any alteration of God who is the same before we aske as when we aske and because he intends to give fits and frames our hearts to aske but it is much to us when in prayer we can urge such arguments as may support our faith in expectation of an answer God is not the more disposed to give by such arguments but we are made more inclinable to believe we shall receive upon such considerations and by so believing more disposed and qualified for the mercies we begge at his hands Arguments urged in prayer stirre up our faith and the more faith we pray withal the nearer are we to an answer Vse I shall make but this one Use of the poâ—nt to exhort all that hear me this day in stead of those many uselesse improper and sinfull wayes which they are apt as most people are to take in a time of affliction to resolve upon this course This let me presse upon you from these few motives Mot. 1. 'T is a course that will very much lighten the burthen Strangulat inclusus dolor Can a man in this sense carry fire in his bosome and not be burnt Prov. 6. 27. Every passion like the heat of the stomack when it hath no food feeds on the heart and burns up the soul that imprisons it The wind imprisoned in the earth causeth earthquakes and fire pent up in a watry cloud thunder No wonder if grief whiles it wants that kindly vent torture a man raise heart quakes Whereas on the other side when burthens of spirit have vent that a man can discharge them freely in prayer they are much allayed Prayer is an exercise that warmes a man into an holy sweat by which he sweetly breaths out the malady that vexed him If a man have but a faithfull friend that will suffer him under any pressure to sit down by his side and patiently tell him the sad stories of his pressures what a refreshment is it But to see how a child that hath gotten a grievous fall if he can but go to the father and shew him the wound and complain of the mischance if the father will take up the child in his armes and blow upon the part it is well presently How much more will prayer ease an oppressed spirt by recourse to God who is more friendly then a thousand friends and more fatherly then a thousand Fathers His bowels are beyond those of the tenderer sex whose pity and compassion is commonly most abundant as Jonathans beyond the love of women 2 Sam. 1. 26. and those of the tenderest relation in that Sex Can a woman a mother forget her sucking child c. Yet will I not forget thee Isai 49. 15. 2 'T is a course that will mightily lay the distempers of our own spirits which ordinarily are the bellowes that blow every suffering into a flame and make it a devouring fire that should be but a refining one A mans heart in an affliction is like the sea in a tempest and as that disturbs it self and tosseth it self up and down in unquiet motions one thought as so many waves dashing in pieces another it spares no body falls out with men quarrels with meer senselesse instruments occasions and providences takes pet at God himselfe and how many thousands more mad pranks of passion and discontent doth it play in such a condition What a frantick bedlam-frame for the while was that of Jobs spirit in his fit of impatience To curse the day of his birth Alas that day was past many years before and never to return again a meer non-entity he might with as much discretion have cursed latter Lammas as we use to say a day that shall never be as the day that is past and can be recalled no more Then he falls out with the knees that dandled him and the brests that nourished him his mother or if we can imagine that the fashion of putting out children to nurse was then brought into the world his Nurse This was a worse distemper an unnatural rage against those to whom he owed most love And a while after he falls out with God and will needs reason the case with him Like a mad man in a throng he deals blowes about him and cares not or at least considers not where they light on friend or foe But when God once brings us down upon our knees O what a calme is there How soon doth the Soveraignty of God the holinesse justice wisdome of God compared with our dependent condition our basenesse guilt folly c. set before the eyes of the soul when it is powred out in prayer make us tame and meek and self-resigning and reconciled to Instruments even blessing them that curse us and praying for them that despitefully use us and laying our mouthes in the dust that God may be glorified in our abasement And 't is a
special mercy of God and excellency in prayer that we become thereby so far Masters of our selves And so much the greater because it is the greatest misery in the world to be torn to pieces as Actoeon in the Poet by a mans own kennel of unmortified passions to bee condemned to eat up and devour a mans self because he cannot better his own condition or hurt others to gnaw a flint whence a man can get nothing but broken teeth and in a word to adde affliction to a mans affliction by acting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in vexing himselfe and tire a mans selfe like a skittish Jade more with flinging then with his burthen 3 It is a comfortable evidence of and help unto the 1 Present Sanctification 2 Future good issue of our afflictions 1 Present sanctification of afflictions is both discovered and promoted by the kindly temper of the soul towards and in the duty of prayer 1 Discovered because it actually fulfils one of those gracious ends which God aims at in affliction the bringing us upon our knees Physick then doth most good when it opens proper passages to vent noxious humours Then the rod doth a child good when it brings down his stubborn heart to his knees Therefore we leave not whipping till a child begs forgiveness And on the other side take this for a certain Rule A prayerlesse affliction is alwaies an unsanctified affliction It was then grievousest charge that Jobs friends gave in against him that in his affliction he restrained prayer Job 15 4. 2 Promoted because it fetcheth a power from heaven to improve the rod. As every other creature of God so the rod is sanctified by the word and prayer But much of this hath been touched upon before Wherefore I passe it here 2. The future good issue of an affliction may be concluded and is promoted by the prayer fulnesse of the Spirit in trouble And this issue is 1. Partly the glory and honour of our graces arising from such a tryal 't is in prayer that a suffering Saint most acts faith patience humility sorrow for sinne c. The honour of our graces as the honour of Knighthood in England is usually received upon the knee And no wonder for Prayer is the paloestra the arena the theatre the artillery-yard of all our graces in which they shew their activity 2. Partly the removal of trouble it selfe God like a good Physician till wee sweat kindly lays on more cloaths and applies more heat but when we do so he withdraws them as fast in such a method and proportion as our necessity will permit I will not saith he contend for ever nor will I be alwayes wroth lest the spirit should faile before me and the soul which I have made Let God march never so much like an enemy towards a poor creature yet he is so generous an enemy that he never puts to the sword a submitting supplicating foe As 't is said of the Lion Satis est prostrasse c. Ira suum finem cum jacet hostis habet That prostration abates his rage and he never preyes upon a man that he finds fallen flat upon the ground Sure the Lord will not be so cruel as to give no quarter to a poor creature begging it at his hands You know how Benhadad escaped by casting himselfe upon the mercy of the King of Israel Coe tâ—ou and do likewise For the Lord delights not to grieve or vex the children of men Lam. 3. 33. He looketh on men and if any say I have finned and perverted that which is right and it profited me not He will deliver his soul from going down into the pit and his life shall see the light Job 33. 27 28. I might adde divers other motives but the reasons may all be revived here as inducements and I hasten Object But here lies the sadnesse of my condition I am under grievous afflictions and when I set my selfe to complain of them to God I cannot pray my tongue is strangely tyed that I have scarce a word to say what shall I thinke of my felf What shall I do in such a case Answ Thou that thus complainest art either 1. An utter stranger to the duty of prayer at other times or 2. One that at other times hast been well acquainted with God and that duty but now art in an unwonted deliquy or swound of spirit that thy wonted spirits faile thee to performe it And according to this difference of persons must my Answer to this Case be different 1 Thou that art a stranger to all acquaintance with God in this way 1. Look on this as a just band of God upon thee and that which is intended by him and should be received by thee as an heavy aggravation of his present judgment upon thy soule that thou who when thou wast free wouldst not pray and didst neglect to get acquaintance with God should'st now be so shut up as not to be able to speak a word for thy selfe in so needfull a time God deals with thee as justly as may be You would not pray saith God and now you shall not pray And 't is a sad symptome that at least for the present God intends little good to such a soul that he leaves at this passe For if when God intends no good to a people he forbids his servants to pray for them and stops the mouths of his Prophets as Jer. 7. 16. 11. 14. 14. 11. Much more when he restrains a man in misery from speaking in his own condition For when God intends to hear he prepareth the heart to pray Psalm 10. 17. 2. Be humbled and afflicted greatly before the Lord for the former neglect of acquaintance with him and know that God intends this straightening of thy spirit in so needfull a time of trouble as thy greatest affliction Take it then as such and account it thy greatest burthen that God should be so farre displeased with thee as that he will not only not hear thee when thou speakest but also shut up thy mouth that thou canst not so much as speak to him As when a Prince bids stop the mouth of a Petitioner As hardening the heart judicially is the greatest judgment that can befall a man on this side Hell because it shuts a double doore on a man to exclude him from mercy both a doore of mercy and admittance on Gods part during that condition and a door of repentance and penitent addresses on his own So doth this judicial shutting up the heart against prayer put a carnal man in the inner prison of judgment and wrath and puts his feet in the stocks so that the soul which ordinarily goes to God on the feet of prayer cannot now stirre so much as one step towards reliefe Now therefore acknowledge and bewayle thy former neglect of calling upon God whiles he was near God is farther off from unconverted sinners in adversity then in prosperity because then it is a
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.
3. My grief is heavier then the sand of the sea therefore my words are swallowed up Verba mea semesa sunt so some render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fract a sunt corrupta sunt therefore my words are broken mangled words Broken expressions are the very gobbets of a broken heart Others read it as we Verba mea absorbentur my words are devoured or swallowed up My sorrow feeds so upon my spirits that it devours my very words and doth not leave me so much as the slender ease of a complaint A metaphor taken from the quicksands in the sea that swallow up a ship hulk and masts and sayles and passengers and all at a morsel as it were to which he alludes as appears in that he compares his grief to the sands in the former part This heart-oppression like a known melancholy disease in the night with which some persons are troubled so oppresseth the brest that a man cannot speak This was Hemans disease an holy man too Psal 77. 4. I am so troubled that I cannot speak Nay farther a Saint may be so low under hatches in affliction especially in soul-troubles under the Spirit of Bondage or spiritual desertion that his very eyes are shut as well as his mouth Mine iniquities saith David have taken hold on me so that I cannot look up Psal 40. 12. If this be thy case then be sure God pities thee the more by how much the less thou art able to speak for thy self As we use to pity little children and persons that are dumb and are sensible of the injuries done to them more then to others Alas poor souls we use to say they cannot speak for themselves Nay we pity an horse and such other unreasonable creatures when misused upon the same account Alas poor dumb thing who would use a dumb creature so Sure then God must needs be more tenderly pitiful to a soul in such a condition And our Mediator our Advocate in heaven must needs be the more eloquent in pleading for the Saints his Clyents when they are under such a tongue-tyed condition Alas saith Christ poor soul Father hear me for him he cannot speak for himself His condition speaks aloud for him because it hinders him from speaking 2 Know there be secret wayes of acquainting God with thy straights and pressures when the more visible and sensible outlets and avenues of the soul are all blocked up They that are skilled in the Military Art have sometimes shot intelligence in a bullet in the head of an Arrow when the City or Castle hath been besieged on all parts so closely that no ordinary way of correspondence with their friends hath been left open And this intelligence though it bee short and small in bulk yet may be as pithy and as much in substance and use as a whole sheet of paper written all over We starve or We want Ammunition or men to man our works so A few dayes and without relief we can hold out no longer is as good intelligence as can be in such a case It may be thou canst not tell God a large story how 't is with thee nor limne out thy sad case in lively colours canst not paint thy present death to the life or give light enough by thine expressions to discover the darkness of thy afflictions as David Hezekiah have done when they recovered their tongues again but yet thou canst say Lord I want Lord I am sick Lord I faint Lord I dye c. Thou canst with the Publican say Lord be merciful to me a sinner Luke 18. 13. With David in his troubled condition But thou Lord how long Psal 6. 3. With Hezekiah under his fainting fit thou canst chatter Lord I am oppressed undertake for me or ease me Isai 38. 14. And if thou canst not do so much yet thou canst set thy selfe as in the presence of God and even out of the mouth of hell look towards his holy Temple cast a begging look as children do towards some Sweet meats they dare not ask for towards the Throne of Grace so Jonah did Jonah 2. 4. Thou canst sigh and groan Now this is sufficient intelligence to God whose blessed Spirit speaks in these groans and he understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the general bent inclination and affection of the Spirit and from it can pick out his meaning because he searcheth the heart Rom 8. 27. As a Nurse can make english of the stammering broken speech of the child nay the mother sometimes knowes by the looks of the child what its mouth waters for and a skilful Antiquary can write an History out of the broken Inscriptions of old coynes and Monuments of Antiquity because he is acquainted and useth to commune with those kind of fragments And take this for a certain rule a man may have much of the spirit of prayer who hath very little of the Gift of prayer and so may be streightned very much in this when his heart runs over with the abundance of that 3 Yet is not this condition to be rested in it being that that keeps the soul in a famishing estate but the Saints of God ought by all means to endeavour the recovery of their freedom and liberty of spirit and expression in duty as knowing that much of the comfort support and strength of their spirits is abated whiles they are thus tongue-tyed And therefore for recovery out of this spiritual distemper I would prescribe these Helps 1 Examine carefully what it is that streightens the spirit and shuts the mouth which may be 1 The greatness of your burthen as before And that you shal know by these two Marks 1 If it indispose you to all other imployments as well as to prayer Thus 't was with the Author of Ps 102 the Title of the Psalm tells you his condition he was one whose spirit was over-whelmed and how doth that appear My heart saith he is smitten like grass and withered a metaphor taken from frosts that nip the grasse and intercept the juice that should come from the root to the blades and so it becomes withered so saith he the extremity of my trouble withers and shrivels up my very heart so that I am like a dead saplesse thing But it may be he was only so in the matters of God and then it might possibly be his sin No he was so in all humane affaires too I forget saith he to eat my bread verse 4. No wonder saith hee if I bee withered in the affaires of my mind when I grow even carelesse of my very body I forget to eat my bread 2. If it shut up the heart in complaining to man as well as in complaints to God A troubled soul goes to a godly Minister it may be and thinks to utter to him all that is in the heart and fain would unloade it selfe in his ears but finds it selfe so straightened it can scarce say a word that it came for and that not meerly
thorow fear or temptation as at other times moving it to conceale the Devils counsell but out of distraction and oppression of spirit Now if this same soul find it selfe in the same condition before God when it sets to prayer it may lay the blame hereof on the greatnesse of its burthen and content it selfe in the assurance of as kind an acceptance of its sighs and groans as if they were drawn out in long prayers But if the straightnesse be not towards men or other imployments but only in duties to God-ward then enquire after farther causes whereof take these following 2. The admission of some late grievous sinne that yet is unrepented of Guilt is a tongue-tying thing When the man in the Gospel was taken without a wedding garment the Text sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was speechlesse Mat. 22. 12. his mouth was stopped with a gagge Great sins are great gaggs And 't is not only so with the unregenerate but with the Saints also See it in Davids example Psalm 51. 14 15. Deliver me saith he from blouds O Lord then my tongue shall sing aloud of thy righteousnesse Open my mouth c. Davids lips had a padlock upon them guilt had locked them up He dared not speak to God whom he had so grievously offended And no wonder if Saints dare not speak where they are sure not to speed if they be dumb when they know God is deaf David knew well enough that sinnes make Gods ear heavy as he informes us Psalm 66. 18. If I regard iniquity in my heart God will not hear my prayer and the Prophet Isaiah tells us no lesse Isai 59. 1 2. The Spirit of prayer also will be grieved and depart from us if we defile his lodging he is a pure an holy Spirit Eph. 4. 30. In this case the counsel of Zophar to Job 11. 13 14. is very good If thou prepare thine heart and stretch out thy hands towards God If iniquity be in thy hand put it far away c. So shalt thou lift up thy face confidently c. Search out the sinne and remove it by renewed repentance and the fresh application of the bloud of Christ by faith which is the fountain of Evangelical repentance and then try again the Spirit of Grace that enables thee to mourne will bee a Spirit of Supplication too Zech. 12. 10. 3. Sometimes Gods glory is the cause of thy restaints of spirit God intending to teach thee that all thy enlargements are from him alone We often pray in the strength of natural parts or gifts at the best and it may be we idolize these last in our selves and others Now God may in his wisedome leave us to straightenednesse of spirit in prayer to make us lesse depending upon those helps And this he will do to choose at such a time when afflictions are heavy upon us because that is a time if any be when it may be supposed necessity will enlarge parts and gifts to the utmost Afflictions are usually incitements and occasions of enlargement in prayer God makes account that at that time he shall hear from his people Hos 5. 15. and in our straits commonly we give God many faire words are rhetorical more then ordinary flatter with our lips Psalm 78. 36. A Scholar at the Vniversity that seldome writes and it may be if he do oftner then ordinary yet writes curtell'd letters to his friends at other times yet against Quarter-day when hee needs his pension will be sure not to fayle of a large letter and a bill of expences annexed Hence oftentimes the people of God are very fondly conceited of afflictions and under deadnesse of spirit are too apt to wish them out of a conceit that when they come they are able to make great use of them to quicken their hearts to prayer But the Lord chasteneth their foolish expectations divers times by stopping their mouths under those very troubles whence they hoped for great improvements and enlargements hereby teaching them that the Spirit of supplication as well as the Spirit of sanctification bloweth where and when he listeth John 3. 8. This case whenever it befalls any as we may ghesse when it doth so by our former valuation of gifts and conceits of improving afflictions c. calls upon such persons to give God the glory of his own peculiar attribute the preparer of the heart and the Spirit of its own office the Spirit of Supplication and call for and rely on divine assistance meerly in that work 4. Sometimes misapprehensions of God may be the cause of straightnesse in duty Thoughts that God is our enemy c. And then we deale with God as we do with our best friends many times in an humour we have a conceit that they have done us a discourtesie or are fallen out with us it may be upon slight reports or other as slender evidence and then our stomacks presently swell so bigge that we cannot so much as speak to them Pride and discontent will so swell a mans stomack like spleen winds up to a mans mouth that he cannot speak except to belch out the language of discontent and passion Sometimes we conceive God so offended at us that he casts away our prayer Lam. 3. 8. And where a man hath little hope to speed he will have very little heart to speak whereas hope to prevaile is the most fluent fountain of Rhetorick that can bee thus want of Faith makes the voyce of prayer stick in the teeth as we use to say The Spirit of Adoption only is the Spirit of Supplication and a man cannot pray so much to the purpose as when he can call God Father Then we cry 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 8. 15. When David was in that grievous trouble Psalm 116. What lets his tongue loose in prayer I believed saith he therefore I spake v. 10. Friends prayer is the child of Faith not Fancy not the voyce of Invention but Affection begotten not in the brain of an Oratour but in the heart of a child A child is very copious and fluent in expression commonly when he complains to a Father but will lye still and cry it out in a sullen mood and say never a word if a stranger aske what ayles it The cure in this case is Look over all your evidences remember dayes past and the years of the right hand of the most high thy songs in the night and his mercy and lovingkindnesse in the day Call to mind promises of everlasting love in and notwithstanding the heaviest afflictions apply them and labor to urge them Challenge God upon old acquaintance as Christ My God my God why hast thou forsaken me Mat. 27. 46. O Lord how comes it to passe now that I have lost my acquaintance with thee Lord return and visit me with thy ancient loving kindnesses Psal 25. 6. 2 After discovery and removal of the impediments and obstructions aforesaid Study your own case distinctly and clearly
A man that hath but confused notions of a thing is not able to make a clear and distinct relation of it Sometimes we cannot pray because we know not what to ask Rom. 8. 26. We know not what to ask because we know not distinctly what ails us troubled we are but we cannot tell why As a man divers times in distemper of body let a Physician come to him ask him how he doth he will tell him Sick Sir very sick But ask him where the seat of his distemper most lyes he cannot tel he is very ill and that is all that he can say Thus many a man is troubled in mind indistinctly and confusedly Now such a man cannot but be shut up in prayer The head is clouded and that cloudeth the heart And as in a mist a man sees Objects at a distance that fright him but because he sees them in a mist he can give no distinct intelligence of them So here And oftentimes melancholy of body concurs to hinder by darkning the judgment and distracting the fancy 3 Study Gods Promises and let them dwell in you plentifully And especially such Promises as most concerne your condition so discovered When David hath a Promise he never wants a Prayer How often Psalm 119. doth he urge God upon his Word ver 25 28 58 116 169. The Word is the quiver of all those holy Arrowes by which a straitned soul shoots intelligence to Heaven Prayer is nothing but the Eccho of a Promise I will ease thee saith Christ Matth. 11. 28. O ease me saith the soul Wait and God shall strengthen thy heart saith the Word Psal 27. ult Strengthen my heart saith the soul My grace is sufficient for thee saith the Lord 2 Cor. 12. 9 Let thy grace be sufficient for me saith the soul of a praying Christian Get a Promise and thou hâ—st a great deal of cloath for prayer it lacks but cutting out 4. Stir up the grace of God that is in thee 1 By Meditation Meditation is the bellowes that sets grace a flaming Meditate upon the forementioned Subjects thy owne present condition Gods love and Promises add to them thy frequent past experiences the nature use necessity of maintaining intelligence with God in thy condition the nature use ends of an afflicted estate the Duties that God expects from thee in it and many more subjects of this or a like nature And thou wilt find it with thee as with David Psalm 39. 3. My heart was hot I mused the fire kindled then I spake with my tongue He was dumb before but the heart growes so full now it must needs out or 't will break for want of vent Set before thee as matters of Meditation the chapters and places of Scripture that have been penn'd by the Saints in thy condition 2 By frequent essayes Thou canst not pray How often hast thou tryed It may be once or twice and then grown weary Try again man and again and again till thou canst Some never work well till they are warm Obj. But I can say nothing Answ Then go and complain Lord I would pray but I can say nothing Then look out a Promise and turn it into a Prayer and if thou canst do no more rise again and anon fall to it again Thus children learn to spell read and write What if thou go three four twenty times together and be able to say but a few words those stil the same Christ did so in his Agony In such a case if thou hast a good form by thee of another mans I know not why at least the viewing if not use of it may not quicken the Spirit of Prayer in thee Câ—uâ—ches may help us when we are lame that hinder us when we are sound 3 If thou caust get a godly experienced friend to pray with thee discover thy case to him as well as thou canst and let him spread it before the Lord and labor thou to joyne with him Iron sharpneth iron so doth the face of a man his friend In such holy communion one prayer begets another Two lying together grow both warm Or get such friends to pray for thee 1 Cor. 1. 11. Paul acknowledgeth a great deal of help from the Corinthians prayers A diligent use of these means and frequent application of thy self to the use of them wil by degrees recover thy lost acquaintance with God again FINIS The Contents THe first Treatise concerning the Spirit of Bondage layes down these two Theses 1. That the convictions concussions and terrours which bring a sinner before conversion under a spiritual bondage to the sad apprehensions of the curse and wrath of God due to him by the Law because of the guilt of sinne are ordinarily the works of Gods blessed Spirit 2. That In order to the conversion of sinners it is the ordinary and usual way of the Holy Spirit of God to become thus a Spirit of Bondage before he becomes a Spirit of Adoption To the first of these way is made by a preface containing a brief explication and vindication of the meaning of the Apostle Paul Rom. 8. 15. where he makes mention of this Spirit of Bondage wherein I state this Question Quest What the Spirit of Bondage is in the Apostles sense and the fear that proceeds from it Chap. 1. The Thesis cleared 1. By shewing how this work as it is managed by the Spirit of God differs from a like work of Satan And in the close thereof 2. By enquiring whether this work always ends in conversion Chap. 2. A few words are added to prove it Chap. 3. Practical Corollaries from the Premises 1. By way of support Chap. 4. 2. By way of Caution in several branches 0 1. Not to harden the heart against the Spirits soft voyce 2. Not to mis-apprehend our own case under bondage 3. Not to judge others in that case 4. Not to break the Spirits bonds but by his leave whether it be 1. By profane or vain diversions and avocations of our hearts from being serious and through therein Chap. 5. 2. Or by over-greedy grasping after peace and comfort ere we are prepared for it Whence ariseth A Practical Question concerning the measures of humiliation necessarily required to conversion and comfort and concerning fitnesse of the soul for comfort Chap. 6. The 3. 4 5 6. Corolaries Viz. By way of exhortation By way of conviction of the true use of the ministry of the Law By way of plea for the frequent seeming peevishness of poor souls refusing comfort By way of humiliation to such as herein have formerly it may be frequently stifled convictions and fears c. 7. The second Thesis explained 1. By enquiring into the nature of the work of the Spirit of Bondage where conviction is described ch 8. 2. By assigning the means of this work ch 9. Evidence given of the Spirits usual working this way c. 10. Qu. Vpon what designes the Spirit most commonly workes in this method Discovered in twelve
particulars c. 11. A Question concerning the measure of this work ch 12. Another concerning the state of a soul under this worke whether gracious or not c. 13. An objection answered from Christs invitation of sinners to him without requiring such conditions as necessary to their acceptance c. 14. Improvement of the Thesis 1. Early converts are encouraged c. 15. 2. Touchy hearers are reproved and the publick ministerial application of the Law to the consciences of men vindicated from mistaken inconveniences as 1. That 't is a doctrine not proper for Saints who are the chiefest part of an auditory 2. That it may occasion the grieving of many whom God would not have grieved c. 16. 3. Converts examined whether real or pretended and abundance of our dayes found suspicious and seriously dealt withall c. 17. 4. Persons under a Spirit of Bondage supported from the nature of the work under which they lye it being designed by the Holy Spirit to a further end Satisfied in a doubt or two 1. Concerning the possibility of losing those impressions without a good issue 2. Concerning the present symptomes by which the issue of present trouble of conscience may be ghessed at c. 18. 5. Persons that have past through the pikes and are gotten out of the wilderness cheered in the remembrance of their past experiences c. 19. 6. Convinced souls under the hammer and in the fire cautioned to take heed how they defeat the Spirits designes and frustrate his attempts upon them in order unto a through conversion In seven particulars c. 20. 7. Four sorts of persons are exhorted 1. Those that have gone through this work with fruit and benefit Whose main duties four ch 21. 2. Those that have gone through it fruitlesly without a sound and effectual conversion Whose duties are 1. Deep humiliation upon several moving considerations from the sadness of that condition chap. 22. 2 A serious endeavor to recover those lost impressions again A practical Question hence arising discussed Objections against this course answered 1 From present joy 2 From esteem of high attainments with others 3 From possibility of salvation without it chap. 23. Objections of another nature answered From hazard of Gods not owning such an Apostate which hazard seems to be heightned by a fear of having sinned the sin against the Holy Ghost chap. 24. 3 Those that are under this condition also exhorted 1 To be patient under Gods hammer till he reduce them to the shape he intends 2 To keep up hope where is by the way enquired what kind of hope precedes faith 3 To wait in hope where by the way how 4 To lye under Means and what means most proper where a Question Whether an unconverted man may pray 5 To seek conversion in them rather then comfort 6. To choose some means more then other and which 7. To observe every improvement with thankfulnesse 8. To meditate on most rowzing affecting truths A scheme of some such truths 9. To take heed of a double snare in particular callings 10. To pick company 11. To be open hearted to choyce friends 12. To take special care that how little progresse soever they make it be sincere 13. To be humble under improvements c. 25. 26. 4. Those that are altogether unacquainted with this work Where a practical Question What a natural man can do towards his own conviction in order to conversion Answered in 10 particulars c. 27. The intendment of the Answers cleared in some particulars And some farther Objections answered c. 28. THe Second Treatise concerning the Spirit of Adoption hath four general Theses or Propositions Thesis I. That the Spirit of Bondage to Gods Elect ends in a Spirit of Adoption Adoption described chap. 1. The work of the Spirit of Adoption explained in particulars chap. 2. Two practical Queries concerning the extent of the Thesis Qu. 1. Whether the Spirit of Adoption performe all those works in and upon every Elect person or no Quest 2. Whether all those works be wrought on every one of the Elect that hath gone through a Spirit of Bondage chap. 3. Four heads of Arguments to prove the Thesis in the sense so explained chap. 4. Six Reasons of Gods so doing ch 5. A Question De modo How the Spirit of God testifies our Adoption Whether Immediately Mediately 1 Immediate testimony of the Spirit allowed with limitations 2 Mediate preferred and that twofold ch 6 Another Question tending to the distinct discovery of the way of the Spirits working in his mediate and argumentative evidence chap. 7 And a third Question Quest Whether the ground of this testimony of the Spirit be from absolute promises and general offers of the Gospel or conditional promises and special Marks ch 8. Improvement of the Thesis Where 1 How this should render the thoughts of souls under Bondage reconciled to their present condition Where a Question or Case concerning Election as the Doctrin thereof is made use of by Satan in discouraging tentations chap. 9. 2 Encouragement to all converted by way of a Spirit of Bondage to endeavour after the witness of the Spirit of Adoption With Motives to quicken them chap. 10. Directions concerning the means how to obtain a Spirit of Adoption in its witnessing act where is premised something of Removing Hindrances and what those are The five first chap. 11. Five more chap. 12. The last Hindrance and some Cases of Conscience concerning scrupulousnesse of Conscience how far to be attended chap. 13. The Directions are 1 Exercising frequent acts of Relyance Where a Question answered Whether and How a man can rely without assurance Faith in four noble acts The order of them chap. 14. 2 Seeking Gods face in Ordinances The Word Prayer with particulars concerning it chap. 15. Sacraments where a practical Question Quest Whether our Baptism administred in Infancy be any or at least so lively an help to Assurance as at riper years And how it may be thus improved Chap. 16. Some practical cases concerning the Lords Supper Quest How it can be used as a means to this assuring testimony seeing it is supposed necessary to have that to fit a man for a worthy participation of it Qu. 2. How far the examination required before that Sacrament favors the Doctrin of that supposed necessity Chap. 17. 3 Taking notice of light at the least cranny 4 Endeavouring after more of the work of the Spirit of Sanctification 5 Following the guidance of the Spirit universally Where a Case of Conscience how the motions of the Spirit especially in this affair may be discerned from tentations and the motions of a deluded heart Chap. 18. A closing Case What is to be thought of a man that as to his owne sense and others lives and dyes in darknesse without any experience of this testimony chap. 19. Thesis II. That a Spirit of Adoption is a certain evidence of a state of Adoption Cleared by Scripture Reasons The first of which yields occasion to state this Question Qu. Whether a
man may be assured of his Sonship à priori from the first acts of faith and repentance in conversion ch 20 A Case Whether this evidence be so certain as to exclude all doubting chap. 21. Popish Doctrine concerning doubting and uncertainty confuted Our own certainty and assurance of salvation examined Where several Cases Case 1. How to distinguish the testimony of the Spirit from Satanical or self delusion Vnder which Head it is again enquired 1 How far Satan may go in giving assurance Immediately Where a test of revelations and comfort arising hence Mediately from the Word And 2 How far we to our selves from Reason only chap. 22. This Case branched into particulars Quest 1. How to know a false assurance when it is collected from Scripture by the collusions of Satan and a mans own heart to be false chap. 23. Quest How to know whether the true assurance that a man hath of his own good condition be from the collections of his own reason meerly or from the witness of the Spirit With Cautions about it chap. 24. The Duty of keeping these Evidences of the Spirit once attained pressed with several Motives chap. 25. Quest How this may be done Where 1 The Records of these Evidences chap. 26 2 The means to maintain them chap. 27 3 The Moths that eat them out ch 28 4 The use of them in a livelihood of Love Thankfulness Obedience ch 29 The Duty of improving them urged Quest How Answered in two particulars 1 By living on them a life of Sanctification Consolation 2 By pleading them chap. 30 The Duty of recovering lost Assurance added wherein also Quest How Answered 1 Rest not in its absence 2 Enquire how it was lost and how that enquiry is to be made Several tokens to furnish an Hue and Cry after that sin that hath robbed a soul of such a Jewel chap. 31 3 What to be done in case some sin have stolne it away 4 5 6. What to be done in case no appearing sin occasion it A Case How faith may be exercised in desertion Several things proper to bee believed then As also three other Directions chap 32 Thesis III Gods Holy Spirit after he hath once been a Spirit of Adoption never again becomes a Spirit of Bondage to the same soul Explained Saints after conversion and assurance subject To troubles of consciences yea To Bondage Yea and that longer and greater then ever before upon sive Reasons How far the Spirit causeth them and how far not chap. 33 Scripture Reason Proof of the Thesis chap. 34 A Question stated viz. What then is the cause of legal terrors in the Saints after conversion and assurance c. 35 And how they befal them Saints convinced of folly in giving way to such after terrors chap 36 And that such troublesom thoughts may be cast out without disputing as blasphemous and Atheistical thoughts by the common advise of Divines should be Case How far I may safely do this Case How to know the Work of Satan undermining assurance from the work of the holy Spirit putting a man upon a warrantable and wary self-examination chap. 37 Grounds upon which Satan endeavors to weaken assurance answered Case How far a soul soundly converted and possibly assured may fall into sin Whether into gross sins Whether into the same sins as before What regret and reluctancy in a renewed conscience against sin and how differenced from that of a natural conscience terrified ch 38 Case of afflictions and tentations stated as they may be laid for grounds of questioning a renewed state ch 39 Case of not hearing prayers so far also stated Case of inability to pray thus far also stated chap. 40 Case of decayes in spiritual affections deadnesse burthensomnesse of Duty c. thus far also stated Well meaning contradictions of good souls Complaints whether hypocritical or no chap 41 Case How in a supposed decay of spiritual affections a saint may know whether he be dead or no A farther case whether and how farre an hypocrite may delight in the tydings of comfort from God c. 42. Case Whether in stead of growing a Saint may not decay in the actings of some graces and yet those very graces grow more habitually and radically strong in him c. 43. Case How a Saint may in the midst of his most sensible actual decayes know whether the habits of grace grow or no Saints comforted by an inference of Saints incapacity of total and final Apostacy from the premises c. 44. Thesis IV. One principal work of the Spirit of Adoption is to enliven and embolden the soul in prayer Qu. How and in what sense this work is the main or chief work Qu. What act of this Spirit produceth it Qu. Whether the Spirit thus work in all Saints Saints in darknesse how farre capable of being lively and bold in duty c. 45. Some evidences of the Thesis c. 46. Three cases stated Case 1. Whether in all Saints that have once been assured there be alwayes the same measure of boldnesse and fervency Case 2. If not whence proceeds the difference that is in them at times from what they were formerly c. 47. Case 3. Whether the Spirit furnisheth the soul at all times with like life and vigour of expressions Facility and fluency of expressions in prayer what evills it often occasions A touch of Formes pro and con A Case Language of prayer when from strength of parts and when from the supply of the Spirit How we lose our ability of expression in prayer c. 48. Saints Informed that darkening evidences of Gods love deadneth prayer Case What to be done when a soul cannot call God Father Especially in case some sinne streighten the spirit As also how to maintain heat and boldnesse in prayer c. 49. Three duties pressed upon all assured Saints 1 To be much in prayer upon eight motives c. 50. To stirre up the grace of God that is in them to a due proportion of life and fervency upon six motives c. 51 Qu. How the deadness and formality of Saints in prayer may be recovered Where more largely of formes and extemporary prayer c. 52. 3. To come boldly to the Throne of grace upon six motives c. 53. Case How shall I procure this boldness if I cannot come to God in this manner where those are directed who notwithstanding assurance never had it And those who have had and lost it c. 54. Case How to mix boldnesse and godly fear together in prayer Stating 1. This boldness what it is and wherein it consists 2. This fear also and its nature c. 55. Saints have some comfortable meditations suggested from this truth that the boldness and fervency of Saints in prayer is from the Spirit of Adoption Case How shall I know whether my actual fervency and boldness be not from my own spirit or Satan rather then Gods Spirit c. 56. Reader these Books are lately published and sold at the Ball in Pauls Church yard Dr. Kendals Answer to Mr. John Goodwin â—n two Volumes fol. viz. Concerning the Death of Christ and the Perseverance of the Saints Mr. Sheffeild a Treatise of Christ the Sun of Righteousnesse 8o. Mr. Rob. Bailie a learned Treatise against Anabaptism 4º Catechesis Elenctica Errorum qui hodie vexant Ecclesiam 12o. His Vindication of his Disswasive from the Exceptions of Mr. Cotton and Mr. Tombs 4º Mr Cawdrey and Mr. Palmer on the Sabâ—ath in four Parts 4º Dr. Tuckneies Sermons on these Texts viz. Jer. 8. 22. 1 Cor. 15. 55 Acts 4. 12. 12o. Mr Jenkyns Exposition of the whole Epistle of Jude 4o. Jus Divinum Ministerii 4º Mella Patrum per prima nascentisâ— paâ—ientis Ecclesiae tria secula Per Fran. Rous Preposit Etonens 8o. January 5. 1655.