because wee thinke our names are any way worthy or can backe the Truth or that we intended the Authors Commendation therby we know he needs it not where himselfe is knowne and his worke we trust will approove him faithfull with Jesus Christ Only we aime at bearing testimony to the Truth And if it may be the encouragement of some poore soules further to ponder and consult what is heere wrott Reader Consider and view it over and see if thou canst finde the booke in thy heart and thy heart in that We beleive when thou hast perused it thorough though thou misse spangles of Eloquence yet thou wilt not account thy expence of time as to be thy losse Greive not that Spirit by slighting any peice that may familiarize his voyce and language to thee Here are Questions of moment flated opened and in some measure cleered up If thou meetest with thy satisfaction give glory to the God of heaven if the blessing of the Gospell drop but from one leafe or line upon thy Spirit in thy consulting it thy paines are recompenced Now that the Spirit of the Lord may be redoubled upon the Author who hath waged in this worke and that thy profit who perusest it may be answerable to the desires and travaile of his soule shall be the prayers of us who are meanest among the Saints who yet desire to approve our selves faithfull to Christ his truths his interests and his people so we bid thee farewell Grace be with thy Spirit Amen SAM HABERGHAM EDVV. BARKER 1. day 4. Mo 1654. To the Reader Deare friend THe plentifull pouring out of the Spirit is the great priviledge which is promised unto the latter dayes and therefore it must needs be a duty of high concernment to seeke for inward acquaintance with that blessed Spirit in all those wayes it is promised in amongst which its witnessing of Adoption is none of the least According to that measure of light which the Lord hath lent me I have endeavoured the clearing up of that great mysterie in the ensuing Treatise And some of the reasons which have byassed my Spirit to appearing in it in so publique a way are these which follow 1. Because of the many encouragements which I have had hereunto from diverse friends both Ministers and others 2. Because so few have written distinctly on this Subject The more Immediate testimonie of the Spirit is very little insisted upon by any that I could ever yet see Assurance I confesse is the Subject of diverse bookes but there are many markes and signes lay'd downe by some which I feare will not hold weight in the ballance of the Sanctuary 3. Because of the many Delusions which multitudes of soules are under in these dayes who yet are pretenders to the Spirit therein Here are many things that if the Lord will may be conducible to the undeceiving of such as are taken in the snares of the Devill and to the establishing others against them 4. Beause of those great perplexities and inward distresses which my selfe and many heaven-borne soules have been in for want of light into that Question How shall I know the testimonie of the Spirit from the Delusions of Satan I have been like Noahâ— Dove have not knowne where to set the foot of my soule as to the Doctrinall part so as to be safe for eternitie I knew that faith and other graces when of the right stampe were evid ncing but how to know true faith from false and so for other graces and that my heart did not deceive me in passing judgement on my condition seing Satan transformeth himselfe into an Angel of light and counterfeiteth every grace this hath put me to a stand And now the Lord having given me much satisfaction in this search more then ever I had formerly about the Doctrinall part and delivered me from many perplexities and feares which heretofore I laboured under least I should take that for an evidence which was none I am hereby encouraged to hope that these Directions may be usefull unto others in the same wayes that they have been to me Yet the speciall Concurrences of the Spirit onely can make them effectuall to a soule for their proper end And those experiences of that more Immediate testimonie of the Spirit which thou findest in the latter end of the booke coming to my hand by an especiall providence when I had well nigh finished the Treatise and carrying with them such a harmony unto what the Lord had convinced me of before from his Word yet was almost discouraged for publishing because I had found so little thereof in my owne experience these have not onely added much Confirmation to me in the truth it selfe but also have given me much encouragement to a proceeding in the worke The Treatise by a blessing from heaven may be usefull 1. To those which are in a state of nature to take them off those sandy foundations which they have built upon for eternitie Here they may see how farre they may goe and yet be in a perishing condition still Though they may attaine unto Convictions of sin and to a kinde of beleeving on Christ and have some good motions and desires c. yet unlesse there be such a through-worke as bringeth in a heart turne from sin and to Christ they will miscarry everlastingly for all this The swaying prevailing part of the heart must be Christ-ward else their faith is vaine they are yet in their sinnes And hence we read so often of Conversion and turning to the Lord and that as a distinguishing thing of Saints from others Jam. 5.20 Math. 18.3 4. Act. 3.19 Psal 51.13 Ezek. 18.30.32 Act. 14.15 Act. 26.18.20 It is not enough that the heart is touched or wrought upon by the Word unlesse it be turned 2. To those which are in a state of grace it may be of advantage to them towards peace joy Comfort establishment and let them beware of disowning any testimonie from the Spirit whither in that Immediate way or otherwise It is an ordinary saying that wicked men would have Christ for their Saviour but not for their Lord. And I grant that none doe rightly take Christ for Salvation but also doe take him for Sanctification but if hereby they intend to make receiving of Christ as Lord the onely Evidence of interest in him I conceive they are much mistaken for Blood is made a witnes of Adoption as well as Water And I am confident there is no heartie willingness in any unrenewed soule to have Christ for a Saviour Joh. 5.40 Hebr. 2.3 Receiving Christ as a Saviour is as distinguishing as receiving him as a Lord. But there may be some kinde of willingnes to receive him either way yet if it be not an effectuall heartie willingnes it is not evidencing of which see more in the Treatise it selfe And now Reader search the Scriptures whither the things be so or not And if this poore Treatise may but be a provocation unto others
them And when the soule freely chooseth this compleate salvation above all other things and freely owneth the mediation of Christ as the means to it then blood is witnessing else not Psal 4. v. 6 7. 1 Cor. 2. v. 2. 6. From its being drawne out with such strength after the blood of Christ as it hath been after other things which undoubtedly the heart hath been set upon and had freedom for An unbeleevers utmost if he did come up to it is not the utmost of his heart because he is under prevailing engagements to fin and Satan and is like one in chaines A loving interposure of the Divine Spirit is necessary to make the heart free for Christ indeed Coloss 2.12 Act. 16.14 2 Corin. 3.5 Joh. 8.36 A man may in a slighty overly way deale with the blood of Christ not from terrours of Conscience but from a presumptuous freenes making a light matter both of finning and going to that for pardon of sin and such dallyance with the blood of Christ is despising in Gods account such must expect the sorest punishments in stead of great salvations Hebr. 10.29 No beleever but can see his heart was set upon something besides Christ before his beleeving Now if the blood of Christ be as attractive as other things have been and interruptions in its pursuance after that as burdensome grievous and afflictive to it as they were there Or if the drawings of that blood be stronger and more forcible then of any or all other things that it will leave all behinde it hath placed gaine in formerly to presse after that if that hath a commanding power of estate life and all then it is accepted with the heart and it is witnessing Phil. 3. v. 8 9.14 7. From its feeling the efficaciousnesse of that blood mens hearts are said to be sprinkled from an evil conscience by the blood of Christ Hebr. 10. v. 19.22 12.24 when spiritual enemies have brought in strong charges against a soule and if it might have followed its owne inclination it would have joyned with Satan against it selfe yet it hath been caused to oppose the blood of Christ in the free promise to all and thereby it was secured against all the roarings of the Law temptations of Satan that now they are all silenced their accusations are answered and a spiritual tranquillity and peace is established there And when the Lord hath thus given quietnes then as Job 34. v. 29. not sin nor Satan nor Conscience none can create trouble And thus I have discovered when the Spirit hath witnessed by Blood CHAP. XV. Shewing how a soule may know that the Spirit hath witnessed its Adoption by Water Qu 3. HOw may a soule know that the Spirit hath witnessed its Adoption by Water i.e. Sanctification Answ There are two parts of Sanctification either of which are witnessing 1. The separation of the heart frâ—â— sin or a freedome from the Dominion of sin Naturally the hearts of all men stand towards and are even destinated to the service of sin Rom. 6.17 but after beleeving the heart renounceth subjection to it There is in every faculty of the soule a new principle to oppose it In respect of this beleevers are said to be dead to sin Rom. 6.2 i.e. they are become unwilling and unapt to yeeld attention unto the motions of sin and liveles in the acting of it yea it hath it deaths wound in them All they that are in Christ have crucisied the flesh Gal. 5.24 Sin is become a sufferer in their soules by the death of Christ They are said to be free from sin Rom. 6. v. 18 22. and have a Divine promise that it shall not reigne or have Dominion over them v. 12.14 And that this doth witnes adoption see Rom. 6. v. 16 17. It is made a differencing thing of their two states And v. 22. Being made free from sin and become the servants of God ye have your fruit unto holines and the end everlasting life Rom. 8 13. 2. The Separation of the heart to Christ and to God the Father by him Act. 11. v. 21. 26. v. 20. Psal 4.3 And they are said to partake of the Divine Nature 2 Pet. 1.4 To be new Creatures 2 Câ—r 5.16 because such new dispositions and inclinations are put into their soules as naturally were not there and are not the products of meerly naturall principles though improved to the height There is not barely an alteration but a worke of Creation else it were not a new Creature It is not barely a mutation or change of Qualities but a renovation all things are become new not as if nature were destroyed but perfected by the infusion of new habits into all the faculties of the soule which dispose them to moove Christ-ward There is new light let into the understanding Coloss 3.10 Renewed in knowledge And hence there is a discerning of that spirituall beautie excellencie and perfection in Divine things which others see not 1 Corin. 2.14 Coloss 1.9 There is a new inclination put into the will and affections which enableth them to put forth new acts upon new objects God and Christ and this by the operation of the Spirit Joh. 3. v. 5 6. And these habitual frames are called graces and are diversified and distinguished according to the various faculties of the soule and the varietie of wayes they act in and ends they drive at When these gracious dispositions are stirred up or strengthened to act upon Christ then graces are accounted to be exercised or encreased and these are called Sanctification 1 Corin. 1. v. 2. 6. v. 11. 1 Thess 5. v. 23. 1 Pet. 1.2 2 Thess 2.13 And these appearring in and to the soule doe witnesse adoption Gal. 5. v. 22 23. But the fruit of the Spirit is love joy peace He saith such are excluded the Kingdome of God as doe the workes of the flesh v. 21. And this v. 22. is added by way of Antithesis or opposition as the particle but doth intimate and so it is purposely to expresse who are interested in that kingdome viz. such as attaine those fruits of the Spirit and such as walke in the Spirit and are led by it either of which doe witnes Justification and Adoption Rom. 8.1.14 According to the parts of Sanctification so the Question must be divided into two CHAP. XVI Of separation of the heart from sinne and Adoption witnessed thereby foure distinctions about it Qu 1. HOw may a soule know that its heart is separated from sin or that sin hath not dominion over it and so that it is Adopted Before I answer directly to the Question I shall lay downe foure distinctions which may helpe weake doubting Christians as they will discover how farre there may be sin and yet one not be under the dominion of it There is a Difference Distinct 1. Between the indwelling of sin and the reigning of sin Paul was an eminent beleever and yet sin dwelt in him Rom. 7.17
then certainty were unattainable if the act were to be tryed for so long as there is any tryall there is an act of judgment passed If thou findest 1. That some works have passed upon thy heart 2. That they are such as are warranted to be witnessing the act of judgment is unquestionable From thy discerning them thou mayest conclude that thou hast the irradiations of the spirit for none but the Spirit can discover these 1 Cor. 2. v. 10 11 12. From the works discerned thou mayest conclude the presence of the spirit and thy own Adoption 4. If thou be'st in the darke or wantest clearness about the works themselves which formerly thy soule hath been under thou art ever to beware at such a time of drawing up Conclusions about thy condition many have been ready to deny the grace of Christ and have run their soules upon horrible temptations and into deep desertions and have given Satan great advantages to rush them into unbeleife by concluding upon the sight of halfe-works or without a clearness in the nature quality circumstances and ends of what they have met withall When the eyes of thy soule are dim as in a day of desertion thou art not a competent judge but oughtest to attend unto other duties that concerne thee in thy present condition and to waite for the shineings of the Spirit upon the works thou hast had experience of and if such a candle be lighted up in thy soule as enableth thee to see and by the word to discerne them to be speciall workes then thou mayest say as Rom. 9.1 My conscience beareth me witness by the Holy-ghost and then it is dangerous disclaiming or disowning the Spirit in its operations 5. It is the worke of the Spirit to discover both the sincerity and the deceitfulnesse of the heart there are seeds of hypocrifie as well as of other sins even in the best of Saints They finde matter for heart-breaking complaints of the treacherousnesse of their own hearts Grace doth not tot ally destroy the being of any one sin Peters heart deceived him when he was upon high resolves for Christ and yet a beleever But never doth a soule see more of the deceitfulnesse of its heart then upon a discovery of divine love Job 42.5 6. Isa 6.5 Ezek. 16.63 And thus he that would not be deceived shall not be left to the deceitfulnesse of his own heart Object 2. But I have found that my heart hath deceived me and I was mistaken in my passing a judgement about other matters and I had as many symptomes of my being led by the Spirit of God into those Conclusions as I have of its leading me into this and therefore I fear I am deceived in all Answ 1. Thou mightest be deceived about some Circumstance and the particular end of some dispensation and yet thy judgment might be right in the maine 2. Particular mistakes are not to be made generall rules Peter had a clear testimony of his Adoption and that from the mouth of Christ himself Mat. 16. v. 17. Blessed art thou Simon and yet this did not preserve him from a delusion of Satan that came afterward v. 22 23. The same mouth that blessed him quickly called him Satan Christs testimony was enough to give him full assurance of Divine love but yet it did not secure him against a false Confidence in a particular Case nor a dolefull fall Matth. 26. v. 35.70.72 It thy heart hath deceived thee in some particular things yet do not Conclude that thou art deluded in all 3. Yet let thy mistakes provoke thee to the greater watchfulnes against the delusions of Satan and thy own Spirit And take these as Symptomes of delusions and beware of yeelding to them 1. Whatsoever hath a naturall tendency to promote sin or unrighteousnesse is a delusion unholines cannot be from the holy Spirit and hence there is a diametrical opposition between the fruits of the Spirit and the workes of the flesh Gal. 5. v. 19 20.22 that which emboldneth or giveth any encouragement or is refreshing to corruption beware of it 2. That which ariseth from or leadeth into security is a delusion Rev. 3.17.22 They are rich and encreased in goods c. and now they conclude they want nothing but the Spirit of God told them that they wanted all things Davids security led him into a false Confidence Psal 30.6 From his present prosperity he Concluded that he should not be moved 3. That which springeth from a supposed selfe-sufficiency or in its owne nature leadeth into selfe-advancement is a Delusion Psal 30.6 David was confident he should not be moved and this was built and bottomed upon his outward accommodations and furnishments for self-defence and therefore he checketh correcteth and recalleth himself v. 7. By thy favour my mountaine standeth strong So if thou hast overcome this or that temptation and now Concludest that thou art able to encounter with any it is but the voyce of thy own Spirit and it may be a small one will surprize thee quickly And so if it tendeth to make thee aspiring Gen. 3.5 4. That which beginneth not with and endeth not in Christ is a delusion Peter engageth for Christ but not in the strength of Christ and so he fell though not totally yet shamefully from Christ The Laodiceans are neglective of Christ and take satisfaction in things below Christ and this produced false Confidences and Conclusions Rev. 3.17 18.20 Object 3. But may there not be some sin that I am ignorant of harboured in my soule that may render me deceived in passing judgement on my owne Condition May not my heart be engaged to some secret sin that I know not of and so I not be marryed unto Christ Answ Is thy heart carried out to seeke for cleansing through the blood of Christ from secret sins which thou knowest not of If so thou art not deluded but even these motions of thy heart are witnessing The best of Saints are subject to many secret sinnes Psal 19.12 Who can understand his errours cleanse thou me from secret faults The interrogation hath the force of a negation i.e. none can understand his errours i.e. all his sins and therefore he himselfe beggeth cleansing from those he knew not of Qui form aliter distincti poenitentiam agit de peccatis omnibus cognitis virtualem confusam resipiscentiam habet de ijs etiam peccatis quae non novit Dr. Ames c. c. l. 2. cap. 8. So that if thou hast such a knowledge of Gosell Mysteries as thy whole heart be drawn out after God in the way of the Mediatour Christ Jesus and be bent and set against all sinnes known upon Gospel accounts and lookest after purification from what thou art ignorant of and wouldest seek the mortification and abandoning of them if thou knewest them can'st cordially say as Psal 139. v. 23 24. Search me O God and know my heart and see if there be any wicked way in me and
Assurance 4. Be much in selfe-examination it is the proper end of this duty to helpe a soule into a right understanding about its condition 2 Cor. 13.5 And hence it is that Satan seeketh to beate off so much from this duty But exercise your selves much to it at seasonable times i. e. when the eyes of your soules are cleare in a day of desertion they are dimme and so you will be liable to mis-judge about your state and you are principally then to attend upon other duties as the enquiring into the causes of the Lords withdrawing and a coming up to his ends therein and a seeking for its returne c. but selfe-judging acts are of great use towards Assurance when the soule is not disabled for knowing its condition 5. Be much in the observation of Gods dealings with your owne soules Gods end towards the Israelites in all their temptations and miraculous preservations was that they might know that he was the Lord their God Deut. 29. v. 3 4 5 6. and it is charged upon them as a great evil that they soone forgat Gods workes Psal 106.13 Christians know not what they loose by burying their experiences they disable themselves for strengthening the weake hands and confirming the feeble knees of others and it is a great disadvantage to themselves The Apostle exhorteth to adde one grace to another as one meanes to make their calling and election sure 2 Pet. 1. v. 5 6.10 A heape of experience must needs conduce much to the clearing up the state Though you can keep but the shell the carkasse of your experiences yet have them upon record and afterward the Lord may cause dry bones to live 6. Be often renewing acts of faith especially take all opportunities that are offered for the most eminent actings of it when Abraham by an eminent act of faith had declared his willingnes to follow Gods call in the offering up of Isaac then he obtained a double testimonie of acceptation with God Gen. 22. v 11 12. An Angel called to him out of heaven This Angel is Christ for he speaketh as God v. 12.16 And his speaking to Abraham is for a double end 1. To stay his hand v. 12.2 To manifest the acceptation of the person v. 12. Now I know thou fearest God seing thou hast not with-held thy Son thine onely Son from me And the Lord is not content with this but v. 15 16. The Angel of the Lord called unto Abraham out of heaven the second time If Isaac had died one sight of Christ would abundantly have recompensed Abraham for his great losse but behold after this eminent act of grace he cometh againe the second time There were many things that doubtles did endeare Isaac to him he was his Son and onely Son v. 16. and a Son of promise too Heb. 11.17 and the slaying of him seemed to crosse both Gods Command that he should not kill and that promise In Isaac shall thy seed be called v. 18. and yet his faith gets above all and he hath a double appearance of Christ after it Object But the dispensations of God towards me seeme to run crosse to the promises that faith should act upon and so doe forbid my beleeving However I finde my heart so out of frame and my condition so sad that I durst not act faith on promises Answ 1. It is thy duty to beleeve on Christ whatever thy condition be if thou hast not committed the unpardonable sin thou can'st not tell but that thou mayest finde mercy If thou wantest interest in Christ it is high time for thee to seeke after it by beleeving Trouble and perplex not thy soule so much about that question whither thou hast beleeved or not but put it out of doubt by a fresh act of faith A repetition of acts of faith is very sutable to a Saint in his darkest Condition Isai 50.10 He that walketh in such darknes that be hath no light is injoyned then to trust in the Name of God If particular promises faile or be out of sight and sensible experiences faile that it be a midnight of darknesse with the soule yet there is the Name of God to run to and trust in still what his Name is see Exod. 34. v. 5 6. The Lord God mercifull gracious long-suffering abundant in goodnes and truth forgiving iniquity and transgression and sin c. When thou can'st not see that he is gracious to thee or that he hath forgiven thy sins yet put forth an act of faith upon him through Christ and in that way waite for his being gracious and for his forgiving thy sins I would not have a soule upon slighty grounds cast away all former experiences but if Egyptian darknes seemeth to cover it the best way to recover all againe is by a new act of faith Psal 56.3 What time I am afraid I will trust in thee When it is afraid of unsoundnes of heart then it ought to trust in God as well as under other feares 2. Oftentimes the Lord doth cast in matter of discouragement in a soules way to beleeving purposely to draw out acts of faith Rom. 4. v. 19 20. Abrahams body was dead and Sarahs womb dead before the Son of promise was given Math. 15.24 I came not but to the lost sheep of the house of Israel Here was a word to appearance against her So that a man may have seeming impossibilities in the way to his mercy yea a word may be cast in and that by Christ that may seeme to speake against him and yet it may be intended by Christ but for the tryall of faith not to hinder beleeving But usually in such Cases the Lord giveth clearnes about what is duty before he blocketh up the way to it yea and holdeth up the heart to it in the midst of such discouragements this woman was the more importunate the more repulses and seeming denyals she had from Christ What the word doth undoubtedly warrant to be thy duty in that condition thou art in though thou mayest seeme to have a word and never so much against ther yet thou oughtest the more eagerly to owne thy duty And beleeving is the great Command of Christ to all that heare the sound of the Gospell Mark 16. v. 15 16. Rom. 10.9 1 Joh. 3.23 Yea it is a duty at all time â—or in all conditions Psal 62.8 and know that Christ doth never contradict his owne Commands to forbid any soules beleeving and therefore nothing should beate thee off from this It is thy duty to live a life of-faith when thou wantest feeling Christ was without feeling when he cryed out Why hast thou forsaken me and yet not without a faith of Assurance for he saith my God my God So Psal 89. v. 34 35 36. The Lord engageth himselfe by Covenant and Oath that the throne of David should be astablished for ever and presently he was rushed under such dispensations as did threaten the non-accomplishment of what was promised v. 38
my heart was melted into the stillâ—nes of this voice and of those things which I did see I was formed into them I found a nullifying of selfe and my heart was much desiring he might be glorified how he would and my heart crucified in a way of subjection and quiet submission that I did see a solid contentment enough yea my heart was withall commanded to be quiet I saw that Gods glory was his owne and he could give it out how he would and the soule is to rest in the still voice and the lesse it resteth in it selfe the more it giveth glory to God The Lord assured me that he had rebuked Satan and the earth should be a quiet habitation and also my heart I saw what power God had to dissipate sin and cast it out of my soule and I found the nullifying of all earthly affections I was affected with nothing on earth I did behold the glory of God I did manifestly see abundance of glory in this ministration Yet not so much to raise my affections But rather committed to my understanding as I apprehended it then to my affection I did understand that it was God 2. Concerning the patience of God and how it doth differ from that in the creature I saw how pure it was and without all mixture in him and that he was free from all such passions and hurryes as the creature is subject to and so I discerned his transcendency above all Creatures Also I was made capable at that time of those Scriptures that formerly I could not understand my objections were removed by comparing Scripture with Scripture that were cast in those that heretofore seemed to disagree were reconciled and made one and all the Scriptures were confirmed to me to be one truth Many Scriptures that were darke and mysticall were made cleare to me which before I knew nothing of and the interpretations very spirituall My memory will not admit to discover what I met withall this way As When a mans wayes are pleasing to the Lord his enemies shall be at peace with him Another seemed to be quite contrary viz. When they kill you they shall think they doe God good service These were reconciled thus When they persecute yet in their Consciences they shall Justifie Their being at peace was in regard of their Consciences not that they should be at peace as men contrary but though through the vilenes of Nature they have malice against you yet in their Consciences they shall justifie and acquite you and fall downe and say God is in you of a truth So 1 Cor. 2.15 He that is spirituall judgeth all things yet he himselfe is judged of no man i. e. The Lord giveth him a judgement of all things in himselfe and he can judge what is of the Spirit and what is not and another cannot judge him about his having a Spirit of judgement given him And it was brought in that it was the same Spirit I now felt that Spirit that did write the Scriptures And it was brought to minde thus these are the things that thy heart did glow and pant after though understandingly thou did sh ot expresse it I was heretofore in a sad condition my life was a life of begging when should I praise the Lord I begged for understanding in the mysterie of the Covenant and sometimes this was brought in that this spirituall understanding which the Lord did give me into the Scriptures this was that I prayed for it was an answer of these things And by the temptation that did follow this is that thou did'st pray for c. I did remember it was given in so Many other Scriptures were brought in which I cannot recall After in the day I had something of what I thus injoyed in the night and I would then have recollected and have considered what it was but I could not my heart fainted and presently I fell into a cold sweat I could not review or recollect for a Quarter of a yeare It pleased the Lord to bring to minde severall discoveries to the Apostles in what manner the Lord did reveale himselfe to them Job 33.15 16. Isai 32.3 4. and concerning Job And the eyes of them that see shall not be dimme And the tongue of him that stammereth shall be ready to speake plainly Such Scriptures were brought to mind with the meaning of them and accordingly that I should speake plainly and that I should clearly understand the Spirits working from every other thing that it was from God And for the Certainty of it I did see and could not doubt of it that the very administration was given to me which was given to the Apostles and Saints of old Yet it was rather committed still to my understanding then to my affection Another night againe waking I had other Scriptures in the new Testament opened to me in the same manner as before Joh. 17. v. 11.21.23 I understood that to be one with Christ was to have our will melted into the will of Christ and it was that I now felt and I did see the thing to be of infinite glory to have our hearts melted into the glory of God Another was Math 26. v. 29. I will not drinke henceforth of the fruit of the Vine untill that day when I drinke it new with you in my Fathers kingdome The wine is that Comfort and wonderfull refreshment which is injoyed and that which I had was a symptome and tast of that wine that I should ever drink in the kingdome of heaven and it was wonderfull for the present This was in the night in the day againe I went on in feare astonishment I thought in the morning what it should be and the end of it I considered whither it were the powring out of the Spirit which the Scripture speaketh of and I could not tell what it should be I could never pray for it distinctly and so I had it not in that way it was above what my heart could conceive of before I hid it and so I could not pray for it This againe put me into melancholy and my heart fainted yet I was not able to recollect for the probation or tryall of what I mett withall whence it came c. Onely the Lord did discover to me some of his ends in these things Now I had feares that I should never be fitt for my Calling againe and there was no agreeablenes or sutablenes between me and any Creature But though my Spirit was full of trouble yet I had a staying thought that the Lord would fit me for my calling or let me die That word was cast in Math. 9.17 Men doe not put new wine into old bottles else the bottles breake I see it was because of the oldnes of my vessell that I was under such fears but the Lord assured me that he would beare me up to the thing that he should declare unto me and make me able to beare his enlightenings and he did
acceptation into favour with God and now through Christ may lay claime unto whatsoever that relation can entitle to this testimony telleth us that we may have an expectation of such provisions protections portions as it becometh such a Father to give out And hence Rom. 8.17 And if Children then heires heires of God and joynt-heires with Christ CHAP. II. The Observation from the Text. The Observation I shall speake to is this Doctr That the Divine Spirit doth witnes unto those which are in Christ with their Spirit their Adoption This is the secret language of many a Son of Sion Though I be adopted yet O it is impossible that I should ever attaine assurance of it alas I cannot climbe up to heaven to see my name written there How should I dive into such a secret as that is Methinke I finde the Lord answering such a soule and so as it might for ever silence it in such reasonings The Spirit it selfe beareth witnes c. As if he had said What testimony wouldest thou desire what wouldest thou reckon a sufficient evidence of thy Son-ship who might be a witnes that thou couldest confide in If the Divine Spirit might ascertaine thee of thy Adoption Behold that is nigh thee thou needest not ascend up to heaven to setch that thence that is descended to thee for every one that beleeveth hath the witnes within himselfe 1 Joh. 5.10 The Spirit knoweth the minde of God and how his heart standeth towards thee and that is sent from the bosome of the Father into thy bosome even on purpose to bring good newes from heaven of thy Fathers love and though with men it be impossible yet with the Spirit all things are possible That is able to give infallible and convincing demonstrations of thy Adoption and this Spirit it selfe witnesseth c. In the carrying on of this I shall shew 1. What this witnessing worke of the Spirit is 2. How the Spirit doth witnes to a soule its Adoption 3. Who are capable of attaining the witnessings of the Spirit 4. How a soule may know its injoyment of them 5. By what meanes a soule may attaine them CHAP. III. Of the witnessing worke of the Spirit or what it is for the Spirit to witnesse unto a soule its Adoption Qu 1. VVHat is this witnessing worke of the Spirit Or what is it for the Spirit to witnesse unto a soule its Adoption Answ It is a worke whereby the Spirit doth that towards the clearing up unto a soule of its Adoption that a witnes doth amongst men for the decision and determination of a matter dubious and uncertaine Now the use of a witnes is to give in evidence upon knowledge how the matter in question standeth purposely to ascertaine others thereof Deut. 19.15 Matth. 18.16 The end of witnessing is expressed to be that a matter may be established or confirmed and made to stand as firme and true by that record which is given in And hence Joh. 8.17 The testimony of two men is true i. e. is to be received as a sufficient evidence and may free from doubting It was certaine in it selfe before and by the testimony it is rendred certaine unto those that questioned it And when the Spirit by some operations doth what is equivalent unto this then is witnesseth The speakings of the Spirit are in a way sutable to it selfe who is the speaker and to the soule which is spoken to and therefore by operations not by voyce And the Spirit witnesseth 1. Objectively 2. Efficiently 1. Objectively when it affordeth such speciall operations as have an aptitude to ascertaine the soule of its Adoption There are some speciall and remarkeable Concurrences of the Spirit which by a due observation might manifest adoption and carry with them the force of affirmations and assertions thereof But many overlooke these evidences and will not heare what the Spirit saith unto them A soule may remaine without a knowledge of its Son-ship after the Spirit hath thus witnessed if its record be not received So Rev. 22.18 I testifie unto every man that heareth the words and yet every man to whom he speaketh this doe not beleeve what is asserted Joh. 3.11 Wee testifie and ye receive not our witnes It is but a testimony proposed or offered and is not effectual unlesse received And if nothing further were intended in the Text yet it were a Mine with much spiritual treasure layd up in it Severall things of great importance arise from this As 1. Hence a knowledge of Adoption is attaineable it is the very end of the Spirits witnessing to assure thereof It is not to render God more assured who are his Children he knoweth who are his Nor to make Adoption certaine in it selfe that must be before it can be witnessed But its scope drift and designe is to leave us assured or perswaded of it And that it should never attaine its end in this when it is so successull in other workes how unconceivable a thing is it 2. Hence it is a duty of great concernment to receive that testimony which the Spirit offereth may not the Spirit complaine unto many Christians as Christ did Joh. 3.11 So I have testified that you were the Children of God and you have not received my witnes Doubtles it is a sinfull neglect in those that are spoken to not no yeild attention unto the voyce of the Spirit which speaketh It is urged as a choyce duty and enforced by a powerful argument 1 Joh. 5 9. If ye receive the witnes of men how much more is a divine testimony to be received which is farre greater and it is the witnes of the Spirit he intendeth ver 6.8.10 Christians reckon it a small matter to deny the appearances of Gospell grace and to call the speciall operations of the Spirit delusions of Satan O but hereby you not onely hinder your owne peace comfort and establishment which might come in at that doore but which is farre worse you grieve the Spirit of God also Eph. 4.30 I may say to such as Isai 7.13 Is it a small thing for you to weary grieve and disquiet your owne Spirits but will you grieve the Spirit of my God also It s sad enough that carnal men deny attention to the voyce of the Spirit O let not Christians make it speake in vaine also or misse of its end in speaking to them But I suppose this is not all which the Text aymeth at or intendeth Therefore 2. The Spirit witnesseth efficiently it causeth the soule to conclude of its Adoption by its speakings to it As Calling doth often expresse not onely an Inviting to a participation of Gospel grace but the soules answering those Invitations which is effectual Calling Rom. 8.28.30 2 Thes 2.14 So witnessing expresseth an effectual efficacious witnessing And that this is intended in the Text may appeare 1. From the Context the scope of the Apostle is to give a knowledge of this who are in Christ so have
person and not by another So if it were onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit witnesseth then it might be by a proxie gifts and graces but seing it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit himselfe this argueth it to be a peculiar worke of the Spirit requiring its own more Immediate presence Faith which is a grace may receive the testimonie but the Spirit giveth it and not graces in his stead else it should not be himselfe properly but graces for him As Water i. e. Sanctification is called a witnesse 1 Joh. 5.8 when graces testisie although it is the Spirit that causeth them to doe it yet the graces have the denomination for the witnes So here the Spirit himselfe is the witnes rather then graces though graces may be used about this as the Spirit is about the other And hence after the Apostle had told them of the usefulnesse of mortification and Conduct v. 13 14. for the clearing up of Justification and Adoption yet he foreseing that they might question their injoyment of these as well as their Justification therfore he addeth this as the highest meanes for knowledge which may hold when all others fayle The Spirit himselfe Argu. 2. From the aptitude of many written words or promises by application to witnesse I account it very unsafe to draw up such Conclusions from a Scripture cast in as it hath no naturall tendency to enforce neither in its scope or sence directly nor by consequence neither in the letter of it nor by application This mistake too many labour under in these dayes When they be dubious about what is their duty if a word cometh into their minds although it tendeth not to resolve the doubt looketh not the least that way yet that word is made a rule for action and the decider of the Controversie Whereas if it be applyed by the Spirit it is intended for some other use or end and not for the determination of a matter which is no wayes concerned in that Scripture For the Spirit doth not speake barely in letters syllables or words of Scripture but as these expresse things which are agreeable to the minde of Christ A man may be prophane and yet use the words of Scripture and Satan often commeth with an It is written Matth. 4.6 But there are many Scriptures of a witnessing nature which cannot be denyed this use Here are two things to be confirmed 1. That there is an aptitude in some Scriptures to witnesse 2. That the Spirit doth make application of these and that for such ends 1. That there is an aptitude in some Scriptures to witnesse or that they misse onely application from the Divine Spirit to make them witnessing to a particular soule I shall give a few instances amongst many for the clearing this truth Isai 41.10 Feare not for I am with thee I am thy God Isai 43. v. 25. I even I am be that blotteth out thy transgressions for mine owne sake I will not remember thy sinnes Matth. 9.2 Son be of good cheare thy sins be for given thee neither is this meant as to the present disease onely for Christ intended to give others a knowledge hereby of his power to forgive sins as v. 6. So Ezek. 36.25 I will sprinkle cleane water upon you ver 26. A new heart will I give you ver 27. I will put my Spirit within you ver 28. I will be your God Surely the Lord would not speake in such a particular way to men thy God and thy sins if he intended not their particular Assurance by the application of such words of the things spoken and that eyther of these have an aptitude to witnesse Adoption is undenyable What can satisfie a soule if this will not for the Lord to say I am thy God Is 41.10 If the Spirit doth but speake this over againe to our Spirit it is enough And to cleare it further 1. There are many assuring promises of speciall mercies which are consequential to Adoption Now these must needs have an aptitude by application to give Assurance of our interest in that which it a necessary Antedent as Isai 41.10 I will strengthen thee I will uphold thee 2 Cor. 12.9 My grace is sufficient for thee Heb. 13.5 I will never leave thee nor forsake thee 2. There are many Scriptures that directly tend to remove the grounds of a soules doubting of its Adoption as if it questioneth its interest in Christ because it is exercised with such heavy afflictions these Scriptures tend to remove that doubt Heb. 12.6 Whom the Lord loveth be chasteneth Rev. 3.19 As many as I love I rebuke and chasten If the variety or violence of temptations which it hath mett withal be the ground of its doubting it may finde releife from Heb. 2.18 Hebr. 4.15 Christ was in all points tempted like as we are yet without sin he was free from sinne yet was not free from temptation and so Christians may not look for exemption from temptation who abound with sin Yea it is expressely said we are tempted If the feeling strong workings of corruption puts the soule upon questioning its condition that may minister helpe that Paul an eminent Saint groaned under the same burden Rom. 7.15 yea he cryeth out with bitter lamentation ver 24. O wretched man that I am who shall deliver me from the body of this death And thus many Scriptures have an aptitude to witnesse for it is their proper effect when applyed by the Spirit to remove such doubtings of Divine love as arise from such Causes which oftentimes are the onely obstacles in the way to Assurance 2. That the Spirit doth make application of such Scriptures unto particular soules and that for such Ends may appeare 1. From their aptitude to Witnesse that word Isui 41.10 I am thy God bringeth in God as speaking to a particular soule and telling it of its interest in himselfe it hath a witnessing voyce in the very letter of it and so carrieth evidence with it that this is its proper designe And that the Spirit doth apply words for the proper ends they so clearely point at is undeniable especially when the thing pointed at is undoubtedly a worke of the Divine Spirit as witnessing is 2. From a parity of reason the Spirit applyeth other words for those ends which they aptly serve to None will deny but that it may and doth reprove declineing Christians for leaving their first love by such a word as that Revel 2. v. 3.4.11 Or threaten lukewarme soules by Revel 3.16 Or convince carnally confident soules of the sadnes of their condition by Revel 3. v 17.22 And by the same reason it should apply the aforementioned Scriptures in a witnessing way unto doubting soules and hence when David was besieged and surrounded on every side with troubles and the Lord seemed to keepe silence he even putteth words into the mouth of God Psal 35.3 say thou i. e. by thy Spirit in some word or promise for this
know this is a maine use which the Spirit is intended for 1 Corin. 2. v. 10 11 12. But God hath revealed them to us by his Spirit i. e. those things v. 9. that eye hath not seen and v. 12. we have received the Spirit for what end That we might know the things that are freely given us of God Whereas if the Spirit did not give demonstrations of its owne presence in its revelations the soule might question whither the things discovered were from God or not and so the Revelations would be of little use or advantage and could not sway the will to a rejection of what it hath formerly owned contrary to what is at present revealed And what light can have more perspicuitie and clearnes in it for the manifestation of Satanicall illusions then the light which proceedeth from the Spirit whose office it is to discover or manifest what is unknowne And I am perswaded that when the Spirit cometh in à witnessing way its light is like a candle or rather a beame of the Sun darted into the soule whereby it seeth into the cunning insinuations unjust accusations violent and horrid temptations and cursed delusions of Satan more then at other times and knoweth them to have their riste from him The annointing of the Spirit which is within the Saints is said to teach them all things 1 Joh. 2.27 and to helpe against those Seducers v. 26. i.e. by the word as a means it manifesteth what is consentaneous or agreeable to the minde of Christ and establisheth therein against all those craftie sophistications whereby Satan seduceth many the same Spirit taketh off the vailes which are upon the hearts of men and giveth them open visions of Divine glory 2 Corin. 3. v. 16 17 18. All which speake out thus much that Revelations from the Spirit by the Word have an inbred propertie to evidence their owne proceeding from the Spirit and to discriminate or difference themselves from those flashes of Satan whereby he striveth to his utmost to lead soules into groundles Conclusions about matters of the highest moment else they would not be effectual to prevent seduction 1 Joh. 2.26 which is one special end they are ordained to That which convincingly discovereth a delusion of Satan must evidence it selfe to come from God Delusions may pretend to the Word but the annointing within teacheth the Saints what is indeed according to the Word Arg. 4. From the Lords ordaining the in-being or in-dwelling of the Spirit to be an evidence of our Adoption if it selfe were inevident it could not conduce unto that end for every reason from whence any Conclusion is collected must be clearer then the Conclusion it selfe onely light can manifest Eph. 5.13 That which evidenceth another thing to me must needs it selfe be more discernable It were impossible for a man successully to try his state by the inhabitation of the Spirit if that were not more manisest then his state And indeed what can evidence its indwelling but it selfe Now this is often made the Rule for tryal as Rom. 8. v. 9. Ye are not in the flesh but in the Spirit Now how shall we know that If the Spirit of God dwelleth in you and it is added He that hath not the Spirit is none of his 2 Cor. 13.5 Examine Know ye not that Christ is in you except ye be reprobate 1 Cor. 3.16 Know ye not that the Spirit of God dwelleth in you 1 Cor. 6.19 By all which it may appeare that the Spirit doth give test monie to it selfe in some of its operations or evidence that neither Satan nor any Creature can be the author of them Object But the Spirit is not discearnable in its essence but in its operations Ans 1. The application of promises is a special worke of the Spirit wherein its presence is as discernable as in any other of its operations Ans 2. Those which are the witnessing acts of the Spirit have the greatest aptitude to afford soule-satisfying manifestations of the Spirits presence in themselves of all other for the intention of the Lord in them is to manifest adoption to the soule Rom. 8.16 And seing a knowledge of its presence in the acts is a maine requisite unto Assurance by them hence they cannot fall short of discovering that These operations have more then ordinary light life and strength in them they differ in their brightnes from other concurrences of the Spirit as much as the clearest Sun-shiny day doth from that which is most dark and cloudy and therefore if ever the Spirit be seen in any operations it is in these which are the brightest beames of this Sun The Spirit by a secret touch irresistibly striketh the soule into such cleare firme and strong apprehensions and perswasions of its adoption that though it meeteth with much within and with ut from Satan it s owne heart and Christian friends to worke it into a contrary perswasion yet it cannot but say as Job 19.25 I know or as Rom. 8.38 I am perswaded As the Spirit giveth effectual Convictions of sin that the soule cannot deny its guiltines which formerly hath asserted its innocency and that without enquiring whither the Spirit hath done this or not So it doth worke effectually into a perswasion of Adoption that till afterward it doth not cannot or need not reflect to enquire whither it were the Spirit or no. And so the essence of the Spirit may not be discerneable and yet the testimonie may be sure to the soule by operations it may conclude the presence of the Spirit Yea the Spirit doth not onely give such a perswasion but also it discovereth some invincible grounds and giveth such undenyable demonstrations both of its owne presence and of the reality of what is spoken that as one under powerfull Convictions thereof it cannot but fall downe before it and say to the Spirit as they did to Christ Joh. 16. ver 29 30. Now thou speakest plainly and speakest no proverb by this I beleeve that thou comest forth from God As from some Divine Attributes that shine forth eminently in those witnessing acts 1. The Spirit causeth the soule to take notice of Divine wisdome in the application of promises as in the season of their coming in and sutablenes unto its present condition and in the manner of their working it findeth how Satan was defeated in his enterprises thereby his methods and snares discovered and he confounded and then the soule cannot but cry out as Rom. 11. v. 33. O the depth of the riches of Gods wisdome 2. The Spirit giveth it to see Divine power improved for it in a glorious way and hence Eph. 1. v. 18 19 20. He beggeth the enlightenings of the Spirit for them that they might know v. 19. what is the exceeding greatnes of his power to them-ward who beleeve c. The Saints often feele a Divine power in the application of promises but they cannot tell who is the agent whither Satan or the
it Psal 42.8 The Lord will command his loving kindnes he not onely offereth it to the soule and leaves it to freedome whither it will own it or not but he exerciseth his Soveraignty and useth a Commanding voyce that his loving kindnesses must visit it and that in a sensible way for he addeth his Song shall be with me Psal 111. v. 9. He hath sent redemption to his people he hath Commanded his Covenant as when he cometh with a word of Conviction he commandeth stout-hearted ones to a submission so he commandeth his Covenant i.e. his promises unto his people by causing them to owne him therein Psal 133.3 He commanded blessing Thus the Spirit commandeth assurance into the Saints by promises and commandeth faith to owne his loving kindnesses and so not barely a perswasion that this promise or that mercy is mine doth make the act of faith evidencing but that Divine authoritie that attended the word to the heart and caused it to give credit thereunto out of respect and reverence to the Lord the Speaker Not every one that hath a perswasion that Christ is his doth injoy the witnessings of the Spirit for Baalim said My God Numb 22.18 and yet had not interest in God as his God and they Matth. 7.22 shall be consident of their interest in Christ and yet shall be found without it Satan doth raise such false confidences in many prophane wretches and backeth them with some Scriptures as that God willeth not the death of a sinner and Christ came to save sinners c. and their owne Spirits conclude that they are the sinners he came to save But unlesse such words have commanded the heart into such a perswasion out of respect to the Lord they are not evidencing 2. When those undoubtedly sinfull objections that swarmed in the soule before are suppressed by the reception of the word unbeliefe is the great sin yet soules are more unapt to be sensible of and affected with that then with other sins But if the Spirit hath acted faith upon Christ in any promise then it is pained and afflicted with the remembrance of its former mistrustfulnes and riseth up in opposition against it as Psal 42. v. 5.8 Why art thou cast downe O my soule why art thou disquieted within me hope in God Before it gave way to and fed the carnal reasonings of its owne Spirit against the free promise of God but now it calls off its heart from these and calleth it up to trusting in God Faith is called an Evidence Heb. 11.1 it is a Logical terme importing a Conviction by way of dispute As reason doth by premises draw up certain Conclusions about matters within its Sphaere so faith doth something answerable though the things it is conversant about be out of the reach of sense and reason that doth in able the soule by scriptural principles and grounds to dispute downe cavils and carnal reasonings against the free promise and thus it is an Evidence Delusions doe stupifie men that they seeke not for a satisfactory deliverance from objections but the Spirit like the Sun causeth such mists of darknes to flee away and putteth enough into the mouth to answer Satan in all 3. When its reception of the word or promise causeth selfe-abasement Matth. 15.27 The woman was so deeply sensible of her unworthines that she acknowledgeth her selfe to be a dog and then presently Christ owneth her faith v. 28. O woman great is thy faith Great faith causeth great selfe-abasement When all matter of discouragement that is throwne in the soules way to its mercy tendeth to the making it sensible of its owne nothingnes and yet causeth it to lay faster hold of the promise and when the stronger its assurance of the mercy be the greater selfe-annihilation and the lesse selfe-confidence then faith is acting and Christ taketh notice of and setteth a Character of respect upon such acts of faith But that which causeth selfe-advancement is the voyce of thy owne Spirit or a delusion of Satan Mark 14.31 Peter was carried out with vehemency of affection and resolution for Christ he declared his preferring Christ before his owne life and yet this was but the voyce of his owne Spirit because it did spring from selfe-confidence which is opposite unto faith 4. When the heart is carryed out Christ-ward by the reception of any promise beleeving is often called a coming to Christ as Joh. 6. v. 35.37 And on the other side soule departures from God are resolved into unbeleife Heb. 3.12 when there is not onely a perswasion wrought by the promise that Christ is mine c. but the whole heart runneth out after Christ upon the application of it If it taketh the promise as from his hand Eph. 3.6 and owneth him in the purchase of the mercies it is assured of builds its confidence upon him for the communication of them and is layd under strong obligations engagements to Christ for them it cryeth out What shall I render to him Psal 116.12 accounting nothing too deare for him and maketh improvement of them by and for Christ then the word is from Christ So Rom. 8. v. 35. Who shall separate us from the love of Christ i.e. from that love wherewith we love Christ and thence he addeth Shall tribulations or distresse or persecution or famine c. i. e. None of these hardships shall breake off our love to him v. 36. As it is written for thy sake we are killed all the day long And when was their love to Christ so strong v. 33.38 39. It was when their perswasion was as strong of the love of God in Christ to them And now they oppose Christ without them against all charges v. 33. and not the perswasion within themselves yet that perswasion was usefull that way not abstractively from Christ but as it was a furtherance to their heartie owning of him Faith maketh use of such a generall as that Christ dyed against all charges that are brought in against a particular soule You may have such strong confidences of your interest in the love of God in Christ as no arguments a man can use can beate you off from these and yet you may be deluded if your hearts be not answerably drawne out after Christ to the strength of your confidences But if they be built and botromed upon him and his free favour in the free promises as Psal 30.7 And if your affection to Christ rise as high and be as strong as your perswasion of his love then you have injoyed the witnessings of the Spirit And thus there are many things in that faith which receiveth witnessing words besides the perswasion of the thing witnessed which may difference a testimony of the Spirit in this more Immediate way from a delusion of Satan or our owne Spirits Object 2. But may I not be very liable to be deceived about such acts of faith seing no Scripture either expressely or by Consequence saith of any particular man that
in any priviledges that come in by it ought to be grounded and built upon a free promise Gal. 3. v. 18.22.29 Hebr. 9.15 2. From Cordiall acts of faith in the application of the blood of Christ Faith is necessary to make the promise become particular to a soule Rom. 3.25 Rom. 10. v. 8 9.10 With the heart man beleeveth unto righteousnesse 1. There must be beleeving which is the acceptation of that blood from Christ in the free promise What beleeving is as it hath reference to Justification or a consenting to the free offer of it that it may be usefull to the soule in particular for such ends as it serveth to If thou haft heartily accepted of it then the promise and the blood or righteousnesse of Christ tendred therein are both undoubtedly thine The primitive act of faith doth not consist in a perswasion that Christ is mine or shed his blood for me this as Mr Burroughs saith is the creame of faith the riches of saith and a man must be interested in that bloud in order before that beliefe else it is a false faith But beleeving must consist in consenting or receiving to answer the offer And hence receiving Christ and beleeving on his name are made one Joh. 1.12 And in this respect Justification is so often ascribed to Faith in opposition to workes Rom. 3. v. 20.28 We conclude that a man is justified by faith without the deeds of the Law Gal. 2.16 Knowing that a man is not justified by the workes of the Law but by the faith of Jesus Christ By faith i. e. by a righteousnesse which is attained in a way of Receiving not in a way of Doing It lieth out of a mans selfe is not a mans owne but by free donation on Gods part and reception on his part And hence the Apostle maketh that the grand difference between the Law and the Gospell Rom. 10. v. 5. Moses describeth the righteousness which is of the law that the man which doth those things shall live by them But in opposition to that he declareth the voyce of the Gospel to be beleeve with thine heart and thou shalt be saved v. 6.9 And Fidei attribuitur salus non tanquam causae sed tanquam instrumento Neque enim fides vis illa est ut possit servare sed tota vis est illâ—us qui per fidem appreheÌ„ditur nempe Christi Fayus why is it by beleeving v. 10. For with the heart man beleeveth unto righteousnesse i. e. Faith carrieth a man out of himselfe and findeth a righteousnesse in another which availeth to justification and life And thus Faith doth justisie not as a Grace or as a worke or Quality but as a meanes or instrument Commissionated by the Lord for the reception of that blood of Christ which doth justifie And hence it is called the righteousnesse by and through faith Phil. 3.9 Rom. 10.6 It is not the act but the object of faith that Justifieth 2. There must be cordial acts of faith Rom. 10 v. 8 9 10. the heart is three times required in these three verses and an infallible Assurance of righteousnesse and salvation is given to all those that beleeve with it and without that the faith is vaine Joh. 2.23 Many beleeved and yet Christ did not owne their faith because their hearts were wanting v. 24 25. Act. 8.13 Simon Magus beleeved and yet was in the gall of bitternes still v. 23. and the defectivenes of his faith was in this his heart was not right v. 21. When it is with the heart many of the following particulars will discover 3. From its preferring that blood before all other things Phil. 3. v. 8 9. Paul reckoned Church priviledges losse birth-priviledges losse creature-injoyments losse i.e. with the neglect of the righteousness of God by faith and he placed all his gaine in gaining that and 1 Corin. 2. v. 2. I determined not to know any thing among you save Christ Jesus and him crucified i. e. I preferre the knowledge of him in his death before all other things Some men doe not rest upon any other righteousnesse nor this neither Rom. 9.30 The Gentiles followed not after righteousnesse Others may follow after righteousness yea and cry earnestly for the blood of Christ to but riches honours pleasures performances carnal company base lusts something below or besides Christ is more affected Joh 5.44 Revel 3.17 Rom. 9. v. 31 32 33. But do'st thou finde such an utter emptines in all things besides his blood and so thirst after this as nothing else can quench thy thirst wouldest thou be full of distresse under the fullest most desired injoyments without this blood can nothing else afford quiet contentment or satisfaction besides that Is that the great busines thy minde is taken up with and that thy thoughts are spent upon is the attaining interest in it that which thou makest thy scope drist and designe the end thou aimest at and point thou art centred upon in the ordinary motions of thy soule this speaketh a heartie receiving of it and so it is witnessing Object But what should raise a soules estimation of that blood so high Ans The excellent or admirable uses and ends it serveth to It is usefull 1. To Justification and salvation Rom. 5. v. 9.18 By this men are freed from condemnation delivered from the curse not onely in respect of paine but also in respect of losse It s usefulnesse towards the re-obtaining communion with God and the gracious presence of God from which they must have suffered perpetual banishment without that should make them prize this blood above all other things 2. To Reconciliation Coloss 1.20 Rom. 5.1 By this blood there is acceptation into favour with God againe whose favour is better then life and a blessed amity and concord is established between God and soules when else there would have been an eternall quarrell The Lord will become a friend againe will open his bosome reveale his secrets expresse his love to all those that obtaine interest in this blood 3. To the obtaining liberty for nigh approaches unto God Eph. 2.13 Made nigh by the blood of Christ Heb. 10.19 Having boldnesse to enter into the holiest by the blood of Jesus By this it may have accesse to him and may have hopes of successe in all its addresses to him and there may be sweet entercourse between them And these are advantages that come in by this blood which may render it preferred before all other things 4. From the renuntiation of whatsoever standeth in competition with the blood of Christ in those uses and ends it serveth to A man may beare up himseife with Christs shedding of his blood for sinners c. and hereupon was confident of salvation but if there be a going about to establish a mans owne righteousnesse there cannot be a submitting to the righteousnesse of Christ at the same time Rom. 10.3 the heart cannot be engaged to irreconcilable oppofites at once
so 1 Joh. 1.8 A slave a captive may dwell in a house and yet have no Commanding power there Sin may dwell in the heart and yet have no dominion there Conclude not thy selfe under the reigne of sin barely because thou findest the in-being the inhabitation of it 2. Between the Soveraigntie of sin and the Tyrannie of sin the Saints have the assurance of a Divine promise that sin shall not haâ—â— dominion over them Rom. 6.14 But yet beleevers are in part liable to the tyrannie of sin Rom. 7.15 What I hate that doe I v 16.23 I see another Law in my members warring against the Law of my minde and bringing me into captivitie to the Law of sin Thou mayest not onely finde strong stirrings of corruption within thy selfe but corrupt motions may sometimes prevaile to drive thee into some sin may take the prisoner and lead the captive for a time and that when thou hast waged warre against them yet sin not reigne in thee Object But what difference can there be between the Saints and others if they may be taken captive Answ 1. A Beleevers is but a partiall captivity an unregenerate mans is a totall Paul had a law in his minde that made resistance Rom. 7. v. 16.23 It was what he would not the prevailing part of his will opposed Whereas others are wholly or in the greatest part captivated Rom. 6. v. 13.17 2 Tim. 2.26 Now a voluntary subjection is that which maketh the reigning power Sins of beleevers are but with an incompleate will 2. It is both a Soveraigne and a Tyrant to unbeleevers 2 Tim. 2.26 and but a Tyrant to beleevers 3. It s Tyrannie over the Saints is by usurpation but it hath a right of Dominion over others Satan maketh a forcible entry upon the Saints whereas others are his proper Subjects 2 Tim. 2.26 Joh. 14.30 4. Beleevers make warre against sin Rom. 7.23 Others want spiritual armour to fight with Eph. 6. 5. Satan captivateth beleevers but for a little season by and by they get victory againe and captivitie is led captive Others at all times are in captivitie 6. Many gracious ends the Lord doth accomplish by it in the Saints which others are without Rom. 7 23 24. It humbled Paul and much abased him that he should beled captive by sin O wretched man that I am 7. Beleevers make out to Christ for helpe others cry not out to be rescued by him 3. Between an habituall frame of heart towards sin and an occasionall falling into sin the former argueth the reigne of sin the latter not for by the violence of temptation David became guilty of murder and adultery and Peter of denying Christ Yet besides the after repentance which undoubtedly follow such falls as Psal 51. Matth. 26.45 there is a habituall prevailing inclination against sin in beleevers which is never lost which differenceth them from others It is not their path their way they walke in but as sicknesses to the body or Eclipses to the Sun they come very seldome Wicked men may have agues or hot fitts against sin and gracious men may have cold fitts in sin but the bent of their soules and their ordinary course is another way 4. Between infirmities and grosser enormities the former are incident to the Saints more frequently as every day and often there will be vaine thoughs and words and corruptions may get some advantages and graces may not act at such a height as they ought to doe and there may be backwardnes to some duties and distractions in them c. Such sins of infirmitie though more frequent yet are consistent with truth of grace But to prevent mistakes know 1. That freedome from the dominion of sin doth alwayes vastly difference the ordinary course or Conversation from such as are under the reigne of it many call their grosse sins but sins of infirmity whereas those that seeme very small sins in themselves by the aggravating circumstances which they admit of may not be reckoned of infirmitie But ever there is a vastly different conversation before and after conversion Eph. 2. v. 2 3. Those that are called out of this world cannot but walke otherwise then those that are of it Though a man with Paul was very religious before and as touching the Law blameles yet conversion differenceth him from himselfe in his former state in point of conversation Phil. 3. v. 3.6 and a frequent iteration of manifest workes of the flesh on living in them is made a certaine evidence of a state of nature Rom. 8.13 1 Corin. 6.10 Gal. 5. v. 19 20 21. Now the workes of the flesh are manifest which are adultery fornication uncleanenesse lasciviousnesse idolatry witchcraft hatred variance emulations wrath strife seditions heresies envyings murders drunkennesse revellings and such like v. 21. They which doe such things shall not inherit the kingdome of God Such are under the dominion of sin 2. Sins when really of infirmitie are such are through the remainders of corruption and weaknesse of the regenerate part are unavoydable or are against the maine bent and inclination of the will Rom. 7.15 16. What I would not and what I hate that doe I. Gal. 5.17 Ye cannot doe what you would It is onely out of impotency or weaknes to withstand that corruption prevaileth not out of want of will to hinder it Rom. 7.18 To will is present with me but how to performe that which is good I finde not The will against it is stronger then its ability to make resistance the temptation is overcome in the will though it prevaileth else I cannot understand how it is of infirmitie Answ It may be knowne that sin hath not dominion over a man from his choosing freedome or his consenting with all his heart upon Evangelicall accounts to part with sin herein consists the very reigne of sin in the voluntary subjection of the whole man to it Rom. 6.13 14.16 To whom ye yeeld your selves servants to obey his servants ye are to whom ye obey whither of sin So that a free yeelding up to the service of sin is the reigning of it and therefore a heartie choosing and consenting to part with it or a thorow unwillingnes to sin must needs argue freedome from that reigne of it Consenting expresseth Pauls subjection to Gods Law when he fell short in practise Rom. 7.16 And so a heartie consenting to part with sin argueth freedome from the reigne of it even when one is rushed into the acting of it And hence such as the Lord rejecteth and appeareth in the dreadfullest way against are described by their choosing that wherein the Lord delighteth not Isai 65. v. 12 13 14 15. Measure your selves by your choice you may be restrained from the grosse sins that others commit but if you choose sin it is all one in Gods account as if you acted it Matth. 5.28 CHAP. XVII Some discoveries of such a freedome from and unwillingnes to sin as the Gospel owneth as an Evidence
of Adoption BUt in regard wicked men may have some unwillingnes to commit some sins and to helpe weake Christians I shall adde some discoveries when there is a heartie choosing freedome from sin and a heartie unwillingnes to sin such as the Gospel owneth as an Evidence of Adoption 1. When it is free in its choice or without coaction the Apostle maketh an opposition between doing by constraint and doing willingly 1 Pet. 5.2 and between acting out of necessitie and willingly Phil. v. 14. which clearely intimate that if a man acteth in Gospel duties as those were which he exhorts to yet if it be by necessitie or constraint then it is not willingly in Gods account Things that a man is obliged to by the necessitie of a Divine Command yet if there be not a freenes in coming up to them it is not willingly or out of choyce nor acceptable obedience to the Lord. He that is in a tempest casts his merchandize into the Sea not properly by compulsion but by a necessitie of a supposition or condition i.e. if he will save the Ship and his life he must cast out the goods yet he doth not this willingly i.e. not with a voluntary freenes and yet with a kinde of willingnes i.e. rather then loose his life and all he will cast out the goods such acts he doth willing with a nilling minde or nilling with willing minde So a man may acknowledge not onely in the generall that he is a sinner but even particular sins and may really wish them uncommitted and make promises and take up resolutions for the future not to commit them and may without dissimulation i.e. not feignedly but meaning as he saith be unwilling to commit some sin that he is pressed on to and yet may be under the dominion of sin still He chooseth and consenteth to part with sin rather then to be damned or to avoyde eternall death and wrath to come horrours of conscience or such like foreseen dangers Alas this is but by necessitie or constraint and so it is not willingly Pharaoh concluded his sinfulnes Exod. 10.16 and Judas Matth. 27.3 and repented himselfe v. 3. i.e. it was so imbittered to him as he was sorry for what he had done and wished it had been otherwise and both were reall in what they said for it was their distresse that made them acknowledge and because Judas cast away the gaine he had by his sin v 5. But all this being extorted from them by Conscience they were under the dominion of sin still If it be a free choyce that suppose there were no danger of wrath hell or damnation for sin yet the nature of sin would make you deny service or subjection to it then you are not under the dominion of sin Rom. 6.16.22 Joh. 8. v. 34.36 2. When the choice is universall when it consenteth to part with all sin Not that a man can be really freed from one sin who is under the reigning power of others but he may be restrained from many and yet be freed from the ruling power of none Psal 119. v. 104.128 I hate every false way Psal 139.23 Search me O God and see if there be any wicked way in me He was unwilling to have any sin finde entertainment in his heart The subduing of one sin may discover freedome from the dominion of all when the heart is carryed out against the nature of fin in that one But the hearts indulging one though never so small argueth the dominion of all for the least partaketh of the nature of sin as well as the greatest Jam. 2. v. 10 11. The Apostles scope is to advance love without respect of persons v. 8 9. and enforceth it this way for whosoever shall keep the whole Law and yet offend in one point is guilty of all And addeth this reason of it v. 11. For he that said doe not commit adultery said also doe not kill It is taken from the authoritie of the Commander if this did oblige to one Command the same obligation would extend to all because there is the same Divine authoritie stamped upon one as upon another 3. When the choice is absolute without condition a man may have a reall unwillingnes to commit one sin yet if it standeth in competition with another sin or somthing inordinately affected he will rather commit it then relinquish these Pilate was unwilling to condemne Jesus as appeared by his seeking to release him and his washing his hands c. Matth. 27. v. 18.24 And Herod was unwilling to behead John Baptist Mark 6.26 27. The King was exceeding sorry Darius was unwilling to cast Daniel into the Lyons Den. Dan. 6. v. 14.18 19 20. He was sore displeased with himselfe and set his heart on Daniel to deliver him could neither eate drinke or sleepe the night after he was cast in and rejoyced exceedingly at Daniels safetie v. 20. All which argue a great unwillingnesse that Daniel should suffer and yet all these under the dominion of sin still There was a defect here they were more unwilling to staine their honours then to commit the sins and they choose the sin rather then their owne sufferings that way Thus a man may be so unwilling to commit a sin as he may take much paines to prevent the commission of it and may be exceedingly sorry that he hath been drawne away to it he may weep for it and have no rest night or day after he hath been so overtaken and yet be under the ruling power of it still This is the language of his heart I would not commit this sin but rather then I will part with this pleasure that profit these honours I will doe that which otherwise I am unwilling to doe If there be any condition in the world that will hire thee into sin it is not a heartie choice 4. When there is a conflict between the flesh i.e. sin and the Spirit in the soule by this choice Gal. 5. v. 17 18 19. The flesh lusteth against the Spirit and the Spirit against the flesh and his scope is to discover by this conflict who shall inherit the kingdome of God and who not and who are given up to fulfill the lusts of the flesh and who not as v. 16. Qu When is the Conflict with sin Evidencing Ans 1. When it is between the right parties i.e. the flesh and the Spirit Gal. 5.17 There may be a great strugling in a mans Spirit by the enterfering of one corruption with another or between the inclination of the will to the commission of some sin and the dictates of the natural Conscience Rom. 2.15 Or between the judgement and inclination to that which is morally good and very corrupt affections But unlesse it be between the Spirit and the flesh it is not evidencing 2. When the opposition is made by the hidings of the Word in the heart Psal 119.11 Thy Word have I hid in my heart that I might not sin against thee 1
Joh. 3.9 For his seed remaineth in him and he cannot sin The word within is a seed that opposeth sin Thou mayest have a hundred Scriptures forbidding a particular sin which the flesh lusteth towards and as many promises of helpe against it all these may be eyed and thought upon and some affections may be slightly touched herewith but if thy heart hath not treasured up these words thou mayest be rushed into the sin in the face of all these But when the heart engageth by the word against sin then it is evidencing for the word is the sword of the Spirit Eph. 6.17 The following particulars will further evidence when the Contest is between the flesh and the Spirit 5. When the soules choosing freedome from sin doth lead to and end in the mortification of sin that this is an evidence of Adoption is cleare Rom. 8.13 If ye by the Spirit doe mortifie the deeds of the body ye shall live There may be a cessation from the actings of a sin and yet no mortification of it He that hath been a drunkard swearer Sabbath-breaker c. may desist from these prophane practises which he hath followed and yet be under the dominion of sin still Act. 8.11.13 There may be a change of sin and no change of heart one sin may be left and another taken in the roome of it A cessation chiefly respecteth the acts of sin and aimeth at the repressing of them but mortification striketh at the root the nature of sin Rom. 7.24 aimeth at the destruction of it Rom. 6.6 That the body of sin might be destroyed Yea in some measure it extinguisheth the vigour and expelleth or driveth out the very life of sin 6. When there is an irreconcileable opposition in the soule against sin a man may mislike the way it cometh in as having some ill consequences attending it and there may be a kinde of parting upon it sin may seeme to soffer banishment for a time upon some particular discontents against it Matth. 12. v. 43 44 45. The uncleane Spirit i.e. Sin or Satan is gone out of a man but v 44. it returneth there is a re-entrance and the latter end of that man is worse then the beginning But if there be such enmitie against and detestation of sin as it can upon no termes admit of any reconciliation that mountaines of gold nor the greatest advantages can win the least token of favour or respect from the soule towards sin but it cryeth out under it as Rom. 7.24 O wretched man that I am then it is freed from the dominion of sin 7. When it is upon spirituall and Evangelicall accounts that it chooseth freedome from sin A man may be incensed against sin upon natural civil moral and religious accounts and yet be under the dominion of sin still Rom. 10.2 They have a zeale of God Qu When doth a man choose freedome from sin upon Evangelicall accounts Ans 1. When the contrariety of sin to the will of God in Christ doth dis-ingage the heart from it Christ is often called a King a Lord a Law-giver to note that all Commands whither injoyning duties or forbidding sins they are to be received not onely as from the hands of an All-powerfull and infinitely just God but as from the hands of the Mediatour Not but that a soule is to looke upon sin as a violation of the Fathers will yet his will not according to the tenor of the old Covenant Gal. 3. v. 10 11. but as he hath revealed it in the new Covenant as Commanded over againe by Christ Joh. 14.15 Keep my Commandments 21.23 Joh. 13.34 1 Joh. 2.8 Matth. 5.27 to the end of the Chapter 1 Cor. 9.21 I am under the Law to Christ So that the lowest duty ought to be service to Christ Eph. 6. v 5 6. Servants are to obey their Master in singlenesse of heart as unto Christ You may feare sin and be sorry for it and make opposition against it as contrary to the will of God as Creator but if its striking at Christ as Redeemer carry not out against sin it is not Evangelicall nor witnessing 2. When a sight of the injury offered to Christ by sin doth carry out the heart against it a man may have a sorrow for a feare of and hatred against sin as procuring discredit or losse of reputation sufferings c. and yet be under the dominion of it still But when the soule is touched with a deep sense of it in Christs sufferings for and by it when its piercing wounding and grieving of Christ doth melt the heart for it then it acteth Evangelically Zech. 12.10 3. When a discoverie of the love kindnesse and goodnesse of God in Christ is the constraining thing from sin when the appearances of the grace of God teach to deny ungodlines Titus 2.13 and the goodnesse of the Lord leadeth to repentance Rom. 2.4 Ingenuity did exceedingly affect Sauls heart with his sin 1 Sam. 26.21 David had but cut asunder the lap of his garment when he might have cut asunder the thred of his life and this love and kindnesse of David in sparing his life drew out an acknowledgement of his sin in the aggravations of it for the present I have sinned and erred exceedingly yea it put him upon resolutions against it for the future I will no more doe thee harme A man may be much affected with a sin upon some great deliverance or the like may confesse it in its aggravations and that upon very ingenuous considerations and yet be under the dominion of it still as Saul was But see how the Lord seeketh to affect the bea rt of David with his sin 2 Sam. 12. v. 7 8 9. I have anointed thee King over Israel c. And if this had been too little I would moreover have given unto thee such and such things Wherefore hast thou despised the Commandment of the Lord And when this love of God had evercome his heart into an acknowledgment of his sin v. 13. presently he had a sentence of absolution He seemeth to be interrupted in speaking out his sorrow with this the Lord also hath put away thy sin When the remembrance of the former loving-kindnesses of the Lord doth melt the heart for sin this is soone followed up with a testimonie of remission 4. When it aimeth at a Conformitie unto Christ in its seeking freedomes from sin 1 Pet. 2.21 22 23. Custome and the example of Forefathers and the credit of religion in the Country or place a man liveth in as also education c. may prevaile so farre as to restraine very much and make a man discountenance sin but except Christ be thy patterne of imitation and thy sorrow be because thou fallest so short of him he regardeth it not 5. When it aimeth at the coming up to some speciall Gospell duty or the attainement of some speciall Gospell priviledge in seeking freedome from sin A man may see that sin crosseth some carnal
a place of but little beautie glory or felicitie if Communion with God and Christ were not to be injoyed in it Others desire Christ onely for heaven he desireth heaven chiefly for Christ Naturall men are even drunke and swallowed up in Creature delights but the interest of Christ prevaileth with a gracious heart against all other interests He may be interrupted in his motion to Christ in particular acts but he is the prime principall object his soule is moved and bent towards set and fixed upon and given up to Rom. 8.5 Phil. 3.20 Coloss 1.18 1 Pet. 2.7 Col. 3.11 Christ is all and in all Other-things are as nothing to him if Christ be not injoyed in them he is all in all injoyments all in all inlargements all in all duties all in all comforts Others apprehend that Christ it better then the gnawings of an accusing conscience better then the company of damned Spirits better then flames but they see no such beautie or excellency in Christ as should make him best or all in all here on earth They can verbally owne Christ as superlatively excellent but practitally they deny it And they know not Christ in those spirituall excellencies which advance him in the eyes of Saints Take him as cloathed with bolines and appearing against sin c. and they preferre other things that are base and low before him The following particulars will further discover when Christ is all in all 2. From his spending his highest desires and endevours after attaining Communion with God in Christ when the heart is set upon Christ or turned Christ-ward it cannot stand still without him it must be waiting for him and enquiring after him with utmost diligence Cant. 3.3 Saw ye not him whom my soule loveth Psal 130.5 6. Phil. 3.14 3. From his willingnes to part with all other things at Christs Call or for his sake Luk. 14.26.33 Whosoever forsaketh not all that he hath Mark 8.35 10. v. 29. he cannot be my Disciple Matth. 10.37 He that loveth father or mother more then me is not worthy of me 4. From the carriage of his heart under his withdrawings when these procure such heart-sicknesses as can be cured no way but by his returnings to it Cant. 5. v. 6.8 Tell him I am sick of love When the feare of hell is not upon them yet O the sighings sobbings cryings faintings of love-sicke soules for Christ's presence No quiet or satisfaction without him Like the childe that nothing can still but the breast so nothing can fill up Christs roome in the soule It reckoneth it selfe empty in the midst of fulnes without him It is resolved for ever to goe in widdow-hood if he will not owne it as his Spouse This argueth a Consent of heart to the Match and so a marriage union between Christ and the soule 5. From his injoyment of the leadings of the Spirit these are a certaine infallible evidence of Adoption to all that have them Rom. 8.14 For as many as are led by the Spirit of God they are the Sons of God CHAP. XX. Of the soules Enjoying the leadings of the Spirit and when Qu VVHen doth a soule enjoy the leadings of the Spirit Answ 1. When a Complyance with the will of Christ becometh naturall to the soule as there is a propensitie in light things to moove upward and in heavie things to moove downward so in the soule to moove Christ-ward Suppose there were no wrath as the Consequences of disobedience nor no reward as the effect of Gospell obedience yet the sweetnes of the wayes themselves the respect it oweth to the will of Christ would be as the heart unto an owning of Christ therein Psal 119.30.173 I have chosen the way of truth c. And v. 35. for therein I delight So Rom. 7.22 Rom. 8. v. 1 2. For the law of the Spirit of life hath made me free from the law of sin and death Carnall men in their hearts call a libertie for sin freedome but such as are indeed freed from condemnation and walke after the Spirit they call this their libertie to be free for Christ and from the law of sin and reckon obligations to sin the greatest bondage and thraldome in the world The Spirit raiseth an admirable freenes in the soule to walke in the wayes of Christ 2 Corin. 3.17 Where the Spirit of the Lord is there is libertie And hence the Spirit of Adoption is opposed unto the Spirit of bondage Rom. 8.15 A man may exercise himselfe in the externall part of all duties that a Christian is engaged to and yet be without the leadings of the Spirit He may have many carnal enforcements hereunto but unlesse there be a libertie of heart to these wayes that he would not but be imployed in them and accounteth it a high favour from the Lord that he will use him in any services for himselfe and findeth more delectation in these then in any other wayes that it becometh even meate and drinke to him to doe the Lord service and it is a matter of great complaint and lamentation that he can doe no more for the Lord that he findeth a backwardnes in himselfe or any contrary principles which seek to obstruct and hinder his following the Lord in his wayes Rom. 7.22 23. Then he injoyeth the leadings of the Spirit 2. When it hath corroborations or assistances against those impediments that would hinder it in walking in the wayes of Christ or the Spirit leadeth by remooving these Carnal men wonder that any should complaine for want of strength unto duties they can easily come up to them But it ariseth partly from Satans not molesting them in the performance of duty because they looke not beyond the externall part of it they strive not to act in a right manner or for right ends or because they are insensible of the working of corruption when yet it doth act But a gracious heart findeth that if it be not strengthened by a power beyond its owne it cannot act any grace or performe any duty in an acceptable way to the Lord and hence the Apostle prayeth Ephes 3.16 That they might be strengthened with might by his Spirit in the inner man Israel is said to be led by the Spirit of the Lord. Isai 63. v. 11 12 13 14. And how doth he lead them it is by dividing the water before them and keeping them that they should not stumble i.e. the Lord threw up and remooved impediments out of their way and took away what might cause them to fall and this was his leading of them So if thou hast been eagerly pursued by Satan and he hath raged against thee like a Lyon spoyled of his whelpes that thou wert beset with temptations and did'st finde many and strong lustings of the flesh to hinder thy following of the Lord Christ in the wayes of his appointment And if such mountaines have been made plaines and corruption borne downe when thou hast found thy heart
lead me in the way everlasting then the defectiveness of thy knowledge is such as is common to thee with the choycest Saints and be assured that no secret sin hath dominion over thee but thou art an haire of the everlasting kingdome for Joh. 17.3 This is life eternall to know the only true God and Jesus Christ whom he hath sent Object 4. I have found a great impression made upon my Spirit by a word or promise but upon a serious search I cannot Conclude whither it be from Satan or a testimony of the divine Spirit What am I to do in such a Case Answ 1. Observe what duty thy present condition calleth for and walk up to that that impression may be but a forerunner of the mercy which is a coming Hab. 2. v. 3. The vision is for an appointed time thou must waite for it and at last it will come and will not tarry Thou mayest be as succesfull in pressing forward towards what is before as in pondering upon what is past or present Christ did often speake in parables and the interpretation came afterward Christ warmed the hearts of his Disciples in his talking with them and expounding the Scriptures to them but yet they knew not that it was his voyce untill they came up to some other duties Luk. 24. v. 29 30 31 32. 2. Conclude not either way upon slighty grounds if it were the voyce of the Spirit and thou callest it the voyce of Satan thou offerest a great unkindnes to the Spirit if it were from Satan and thou callest it the voyce of the Spirit thou deceivest thy owne soule Better to leave it dubious then to Conclude either way unsafely Yet having sufficient grounds neglect not the Conclusion 3. Be carefull to make some improvement of it for Christ and against Satan Say thus with thy selfe this dispensation hath a great stampe upon it whither it be by the finger of the Spirit or not I cannot tell I will see if it may not be of advantage towards the exercise of some Gospell graces as faith patience humility If thou can'st not tell but Christ may have said to thee I am thine be sure thou makest use of this towards selfe-resignation let thy heart answer this voyce and eccho back againe Lord I am thine Zech. 13.9 And here Satan will loose ground though it should be he that spake to thee If Christians did sooner breake off those distracting perplexing thoughts about that Question Whither those workes they have felt proceeded from Satan or the Spirit of Christ when it lieth darke and did seeke to finde out his name that spake unto them by pursuing gracious resolutions not to let him goe untill they had obtained a blessing O how might they be freed from a great many of those tossings feares faintings unsettlements which they labour under If they did improve such dispensations to the contradicting the ends of Satan Gen. 32. v. 26 27.30 they might at last see God as it were face to face and so the issues would be glorious CHAP. XXIII Of the meanes to the attaining strengthening and preserving the witnessings of the Spirit Qu 5. BY what meanes may the Witnessings of the Spirit be attained strengthened and preserved in a soule Answ 1. Waite for the Spirit the Lord is free and ready to afford it unto those he hath owned as his Children Luk. 11. v. 13. How much more shall your heavenly Father give the holy Spirit to them that aske him Here is the great reason that so many Christians are so much without Assurance because they looke so little to the Spirit for it Neither promises nor graces without the irradiations of the Spirit can be effectually witnessing 1 Cor. 2. v. 10.12 A true Dyall hath an aptitude to give the houre of the day but unles the Sun shineth you can know nothing by it so it may be day-light with your soules and you may have precious graces that have an aptitude to witnes Adoption but they cannot doe it without the shineings of the Spirit upon its owne workes in your soules It is reported that the Sabine Stone is of a darke duskish colour till it be sprinkled with oil Plin. part 2. p. 588. and then it will burne of a light fire so graces and experiences are of a duskish colour till the oil of the Spirit be powred on them and then they will burne forth with brightnes so as to witnes unto soules their Adoption And therefore this Direction must run through all those that follow 2. Maintaine a firme perswasion that it is your duty to seeke after the witnessings of the Spirit Some account it their duty to live in a doubting and questioning Condition and are apt to thinke they should sin if they should seeke for Assurance others breath out sad complaints for their being without it and yet looke not upon the seeking after it under the notion of duty Whereas they ought to be very studious about that as well as other duties 2 Pet. 1.10 Give diligence to make your calling and election sure It is not barely a permission but an injunction and so it will be an act of disobedience and your great sin to neglect the pressing after Assurance 3. Beware of those things that tend to keep off from Assurance 1. Beware of supposing it impossible to attaine it many labour under discouragement from hence and thereupon seeke but little after it That it is attaineable see Isai 45. v. 24. 63. v. 16. 2 Cor. 5. v. 1.6 2. Beware of limiting the Lord to your time some would faine injoy it but they tie up the Lord to this duty and that time and will not wait his ley sure for it 3. Beware of grieving the Spirit Ephes 4.30 If you have any motions from the Spirit O cherish improve follow up these for if the Spirit suspendeth its operations you will be at a losse indeed for Assurance 4. Beware of yeelding to carnall and unbeleeving reasonings many dispute themselves into unbeliefe but he Psal 42.5 reasoneth his own heart out of it Why art thou cast downe O my soule 5. Beware of nourishing any sin Heb. 10. v. 22. Let us draw neer with a true heart in full Assurance of faith but how shall we doe that having our hearts sprinkled from an evill Conscience What is an evill Conscience but one justly accusing for or charging with sin and there is no way to be delivered from that evil Conscience but by a heartie application of the blood of Christ for remission and putification that is the blood of sprinkling 1 Pet. 1.2 Many set poreing upon and complaining of some corruptions and that because of these they are without Assurance but if you would have full Assurance then seeke to be sprinkled from them by the blood of Christ 6. Beware of spirituall sloath and carnal securitie Heb. 6.11 Shew the same diligence to the full Assurance of hope 2 Pet. 1.10 Negligence is a great enemy to
bid me be of good cheere Another night I had many hard places of Scripture very spiritually declared unto me In the day againe I was troubled and had a kinde of weaknes and dread on my Spirit But one time I did willingly take a little contentment in the creature and there came a terrour that I went about to resist the Spirit and astonishment came and I resolved that I would take heed of yeelding to any such thing any more and that I would attend unto what should be given in In the Concluding of all The witnessing of Adoption by the Spirit it was brought in to me thus What thou hast seen and beheld it was the Lord and God justifying of thee thou hast seen his infinite and invincible power thy heart hath been kept up and it is made sure to thee that it was the Lord thou knowest it was he and none else it was irresistible Now it is done I have sealed thee up to the day of redemption and caused thee to set to thy seale that I am true thou knowest it was God and hast sealed to it Now goe forth into thy Calling and attend upon it keep thy minde intent upon it and see thou dest not dishonour me And I did so and found some stirrings of corruption temptation assaulting which I did not before onely feare and dread Now the hardship came that day I had as hard a day of it as ever in my life then Satan set on me with violent temptations and I was darke this ministration withdrawne I had it no more that day and my heart was sad Tempta 1. I was tempted that now my earthen vessell should be broken and I should be distracted c. and I had brought it upon my selfe and thus brought it because I had sought of God that he would reveale the Covenant of grace to me and teach me c. and in the former ministration it was given in this is that thy soule desired Some busines was to be done and I did forget and it came upon me do'st thou not see thou hast lost the use of reason had'st not better have been in a low condition But you would be taught of God And 1. I was much affrighted that day and full of feares 2. My heart was so darke that I could not reason the case with Satan for then I might have told him he was a liar for I desired understanding in the mystery of the Covenant that my heart might goe in a right way to Christ But I could not reflect but wholly attend to Satan And Satan gave me Impulsions to goe read and try to pray suggesting to me thou hast nothing to pray thou hast seen God and needest not faith c. 3. Yet I kept this all alongst that God was my Father and though I was distressed yet not in the least teares of perishing Satan could never shoote one arrow to make me thinke it was not of God And in the ministration it was given in that sin was Commanded out that it might not be mingled with his worke and no battery ever should be made against it I knew I was safe for eternity 4. Yet I considered with my selfe had it not been for me to have dyed and was ready to say with Peter Depart from me Luke 5.8 for I am a sinfull creature it was a sorrow to my soule that I had so much because I knew not how to behave my selfe under it I entreated the Lord to shew me Jesus that was fittest for a mortall creature to looke upon and presently I fell into a mighty trembling but immediately recovered my selfe thus the will of the Lord be done and was quieted againe as to that 5. The Lords day approaching some of the family wished me to goe out to heare and I desired every Ordinance but by the tediousnesse of the weather I was then prevented and being at home in this darke condition all alone I resolved to set upon duty yet had no matter but to spread my misery before the Lord. I did excuse my selfe thus Lord thou hast been a wonder-working God in my soule I entreate thee teach me and shew me Jesus in whom I have beleeved Thou hast troden the wine-presse alone and that for me thou hast freely layd downe thy life and that for me thou hast promised that those which keep the word of thy patience thou wilt keep them in the houre of temptation Lord thou knowest this is the houre of my temptation I have neither faith nor feeling As thou hast made me passive in injoying so now make me passive in beleeving And I rehersed these words three times The Lord rebuke thee the Lord rebuke thee the Lord rebuke thee 6. Christ succouring in temptation I found immediately an invincible power bearing up my heart to cast helpe upon one that is mighty Jesus Christ and so evidently and certainly that one should sooner perswade me that a man which I see and have conference with is not a man then that I did not see Christ by faith I did see my selfe taken as out of the Lyons den and my heart triumphing in Christ that from this houre I could read and pray without trouble and feed upon Christ I had another ministration in the night discovering the difference between legal sorrow and Gospel sorrow and I was put into a condition fit to beare it and my heart was melted into that Gospel sorrow but I am not able to declare particularly how it was with me here for a world Tempta 2. After this Satan did assault me very strongly with this temptation that I did Idolize the Scriptures From the first of these discoveries was taken with the Scriptures because all was conveyed by them to me I received it that the Scriptures were the word of God from what I had seen before but now I knew it from the certainty of the Spirit and its making my heart one with the Scriptures and now it was suggested that I made an Idoll of them and upon that I fell into a mighty trembling and feare for it came very suddenly In a little space I had sweet refreshments and distillations of the Spirit Helpe against temptation that came in thus Not the letter but the Spirit that wrote the Scriptures And my heart was quieted againe Tempta 3. Another came that I did Idolize the Son of God for I was afraid of God and was taken up in beleeving on Jesus I was trembling and in a sweat and a great hurry upon this And O had it not been better that I had died and I feared I should never be rid of them Answ After a little space it was given in that the Father Son and Spirit is one pure Essence and Christ being in the forme of God Phil. 2.6 thought it not robbery to be equall with God And the Word was made flesh and was with God and was God And the Son of God assuming our nature became a
fit Mediatour for the soule to come to God by and he is to be honoured as God and that temptation went away and I had not any of the like nature after But I was tempted to doubt of the Resurrection of the body and what should be enjoyed hereafter and I was put upon it to prove whither Christ was in heaven in his humane nature and for the present I had not the Scriptures at hand nor could not finde wherewithall to answer them but it pleased the Lord to stay my heart up with this that he was my Father and I should be quiet with what he would provide It doth not become Children to enquire what riches or inheritance shall be given it is enough that God is their Father and this was till I had Scriptures to helpe me And one Scripture that did refresh me was Joh. 12. v. 23.24 The houre is come that the Son of man should be glorified verily verily I say unto you except a corne of wheat fall into the ground and die it abideth alone but if it die it bringeth forth much fruit By that I did see that Christ was the graine cast under the clod being sowne bringeth up more with him and so I did see the resurrection of the body in the resurrection of Christ And concerning Christ I had reliefe from that Scripture The man Christ Jesus And as the Scripture was brought in I did see Satan continually throwne out by the Word of God Now Concerning the Effects of it how I have continued for two or three yeares since I can give it thus 1. I have found my life wonderfully sweet over ever before in a stated setled condition from my union with Christ that whatever I want or whatever condition I be in I can goe to him freely as to a Father 2. Whatsoever my faith is kept up hanging on Christ for in a way of prayer I have it given in or granted 3. When faith doth not act then my soule is in a condition as without life but if I can feed on Christ and by fresh acts relie on him I can sit downe under his shaddow with great delight 4. Yet I know I have a body of sin and I finde much weaknes in my selfe but my life is not made uncomfortable hereby because I have recourse to Christ that is my shield and have him made over to me 5. Yet I have streights and wonderfull feares for a little time such things are darted in if I should loose the presence of God what would become of me it would be worse then ever and am troubled that I should be inordinate in desiring the joy of the Spirit 6. In all these things Christ is helping of me in every conflict that though I desire to follow him in every ordinance yet to the praise of his grace be it spoken I have a fountaine to goe to and one to bring me out of every such condition and I have immediately a supply given in and in this grace I now stand Tempta I was once since in a mighty feare from hence how if I should sin what should become of me then and I shall one day fall by the hand of Saul though not to loose my soule yet to loose this presence of Christ by some sin or other This was my temptation That night I was sad and on my first waking my heart was in a kinde of heate or wonderfull glowing and this presented to me in a way of enlightening I am wounded I am wounded And upon the enlightening I fell into weeping I considered what it was and the very thing did fill my heart with sorrow and joy and I considered that Scripture Zech. 12.10 They shall looke upon him whom they have pierced and mourne and Zech. 13.6 One shall say what are these wounds and he shall answer those with which I was wounded in the house of my friend Upon this there was a cleare enlightening that I knew this was the heart of Christ rowling towards sinners God justifying and Christ dying and he was wounded by me in a way of questioning his continuance with me yet he called me his friend and thus he was wounded in the house of his friend I knew not where the Scripture was at first but was certaine that it was spoken of Christ and the heate of spirit did continue with me till I found the Scripture I searched and at last found it and understood the meaning of the Chapter and saw it must be meant of Christ and so I found that it was the voyce of Christ to my soule And my life still is sweet how long it will be so I know not but I know he that hath kept may keep still And though I be vile and the least of all Saints when in this sense of my weaknes I can looke on the free tenders of Christ I am supported because all my fullnes and riches is layd up in him And since this condition though I have pride and unbeliefe and finde abundance yet I have not found it so prevailing as before It is rather in my members then in my minde my heart is broken off from the love of all sin and it is my greatest affliction And I finde Christ crucifying the flesh in me that I am not in every duty so bowed under as before but Christ maketh me a Conquerour over sin and Satan dayly 7. I could not retaine those enlightenings any longer then I had them nor when they were withdrawne was there the least ability in me to recover them againe 8. I perceived that my astonishment did often arise from the coming in of things so suddenly but when I saw my condition was not contrary to Scripture but agreeable to it then my heart was quieted And under those discoveries if newes had come that I should be torne in pieces or met with fire and faggot I could not have been senfible of it 9. In all these discoveries I had nothing but came with this As it is written and so I did wonderfully esteeme and value the Scriptures and my heart was wonderfully set against those that pretend to Revelations without or not agreeable to or against the Scriptures 10. I found a resolution to attend on Christ in all his appointments and a sutablenes in my Spirit to the meanest of them 11. There was drawne out a greater love to the Saints then ever 12. I had violent impulsions to declare it and set a day apart to praise God but I found it was of Satan The Lord perswaded me thatit was onely concerning my selfe and was witnes enough of it selfe needed no proving and I understood that as Mary Luk. 2.19 I should keep these things ponder them in my heart and remember the still voice and take no care the Lords glory is his owne and he will vindicate it how he pleaseth and when he would have me speak of it he would fit me a season to doe it Qu How doe you know that these
things proceeded from the Divine Spirit and were not Delusions of Satan Answ 1. I know it was of God by the evidence the Spirit did give of it selfe in its owne testimonie 2. By Gods faithfulnesse in his promise 3. There was then given me a review of my former experiences of the Lords workings in reference unto Conversion and of passages since and I had a certainty of all those workes that they were true and from the Spirit 4. My weaknes in naturall parts and incapacitie of my selfe for such things doth make it conspicuous that all this is from the Lord. 5. By the Effects which this worke hath produced upon me I am since looking for participations and fruitions of Christ and seeking for Sanctification and transformations and this is my busines and I finde corruption is not prevalent as before but so soone as I goe to the Lord Christ for transformations I have them Experiences of J. M. Concerning beleeving 1. BEing in a great streight not knowing which way to get out it pleased God to cast my eye upon a promise which was sutable to my present streight yet did I not finde such lively strength in it as to deliver me but I was enabled to lay my condition and the promise together downe at the feet of the Lord and found much quietnes of Spirit thereupon 2. Being once troubled about the difficulty of beleeving I had such a hint as this that I should view the promise i. e. looke againe and againe and venture upon it it may be I shall not speed in obtaining that which the promise holdeth out to me yet however I will as duty injoyneth me it being the great Commandement to beleeve put it to the tryall and stay upon it abide and continue to roule and repose the whole weight of all my wants upon the promise and I saw plainly that though I did so yet I did miscarry As 1. I looked at the matter of the promise more then upon the promiser ex gr I looked at comfort and deliverance that should come in by the promise more then at Christ himselfe 2. I did come desirous to obtaine what the promise held out yet was not thankfull for what I had already received as in this promise I will take away the stony heart and give you an heart of flesh I came to the promise as one that had nothing at all of it and it pleased the Lord to suffer such a frame of heart upon me as I apprehended my heart was altogether stony hereby shewing me my evill for I should have blessed God for any measure of softnes of heart which he had bestowed on me 3. I came to the promise in my owne strength I had this apprehension as God hath given the promise so the Spirit of promise also to apply it and going to it I should as a poore empty nothing creature look in the strength of the Spirit to apply it I have found that whil'st I have been beleeving a quiet waiting Gods time for the performance of promises and not making such hast as the unquietnes and over-eager hastines of my Spirit hath put me upon at other times 3. I have had such a sight of God as to make the creature and all its power rage actings c. to be as nothing 4. I have been for a time as bold as a Lion and have not met with such failings of heart as at other times 5. Hearing a Christian in private utter these words faith worketh by love I had a very sweet apprehension that our faith eying the sweet love of the Father and the deare tender love of the Son did gather strength thence and worke effectually by the strength of that love 6. Being brought to a great stand by reason of the actings of some corruptions in me and almost beaten off from beleeving that was brought to minde with comfort and encouragement to the worke of faith Joseph went and asked the body of Christ boldly so I should venture by beleeving on a crucified Christ 7. At another time being exceedingly low by reason of some corruptions breaking forth I came into the society of some godly people and hearing one in prayer mention this concerning Christs Intercession If there were one moment wherein the people of God were not presented to the Father in the blood of Christ it were very sad with them I found faith recovering a little hence as one that hath received a wound doth begin to recover out of the swouning fitt it cast him into 8. Soone after my faith being as it were a bleeding and languishing it was thus revived my thoughts are not your thoughts nor my wayes your wayes I had an extraordinary light into that Scripture at that time which did set me a breathing after the Lord. 9. Being once through extraordinary buffetings of Satan brought to such extremity that I fell into such kinde of thoughts as these were it not better for me to give over and never minde any thing of God more is it a duty for me to beleeve should I not be in great peace if I did at once cast off all This came to relieve me If need be ye are in heavines for a moment Now you have sorrow but I will see you againe and ye shall rejoyce and your joy shall no man take from you Thus was my faith a little revived againe The very next day I was more sadly set upon then ever and then this consideration Abraham beleeved God upon the greatdst disadvantages and so gave glory to God so ought I now and hereby a way was made for my escape Concerning Temptation I being sadly tempted and finding Satan buffeting me violently partly upbraiding me for former sins and partly putting me on to sin I was in great perplexity insomuch that I was constrained to cry out by reason of the bitternes of my soule and also to call in the helpe of a Christian friend to pray with me he was much affected with my condition himselfe having been under such temptations I would have beleeved but could not I would have put away thoughts of temptation but could not the temptation grew stronger and stronger my heart was broken by reason of sorrow yet for a time marvellously kept up to strive I saw I could not hold out and was ready to yeeld and give over the combat But I found the Lord coming in for my helpe in a needfull time when I was without strength I apprehended the power of Christ very sensibly set against the power of the Devill and he began to give ground I had sustained many hundred charges concerning the odious nature of my sinne and the sad curse denounced against the same After a little retreate of the enemy I began to take a little boldnes but never with more trembling and despairing in my selfe or more cleaving to Christ as a Conquerour I could then truely say my rejoycing is in another and I have no confidence in the flesh And 1. I
saw I conquered yet triumphed in Christs Conquest 2. Never could I so pittie those that are tempted as then 3. Never more sensible of spirituall sins then at this time I apprehended it a great evill for a poore wretch to cherish the pride of his heart by wearing gay cloathes c. O but how was this comparable to the sin of priding ones selfe in the precious graces of the Spirit 4. Whereas before it had been a great pollicy of Satan to turn mine eye from himselfe and his actings to poore Instruments vassals of his owne now I could looke at himselfe and set my selfe in the sirength of Christ against him 5. I could with an holy contempt looke upon all the designes of Satan and of his instruments 6. I was exceedingly filled with the praises of God especially that he should take such an advantage of the Tempter and make so good a Conclusion of so unhappy a beginning 7. I was much stirred up to make an improvement of the temptation and that thus by crossing the Devils maine drift in the temptation which was to draw my soule into a greater distance from Christ now I laboured to get and keep neerer to him 8. I was fitted and prepared for some speciall service even by the temptation which was soone after to fall upon me And I have observed these things concerning Temptations further 1. I have observed that when I have had largest discoveries of the grace of God in the Gospell when I have dwelt most upon the thoughts of it and most applyed it then presently some desperate temptation hath assaulted me or sett upon me and the enemy hath made this advantage of it This cometh by your looking so much to the grace of God doe you not see what effects come of it were you not more restrained c. when you looked more to the Covenant of workes 2. I observe that the enemy striketh at faith by every temptation ex gr after some slip or fall what you a Childe of God how can it be and give such way to temptation 3. The Tempter hath in my experience appeared to be a lyar and full of malice many hundred times in his temptations 4. I have observed that Satan hath fastened the same temptation upon severall parties at one and the same time ex gr I have had a strong perswasion that such and such were offended at me and by conference it happened that they have had the same apprehensions fastened upon them concerning me and so there hath been mutuall strangenes and shuning society each with other 5. When the adversary hath a designe to tempt to such or such an evill he maketh way for it beforehand ex gr ke knoweth that when such parties meet together there will be an occasion for passions to stirre he will cast in somewhat before which shall exceedingly moove such passions as anger revenge c. 6. I have frequently found that the enemy will cast in such and such thoughts as of blasphemy against the Lord c. and then labour to perswade me that I am such a one and so maketh way for further temptation 7. I have been much stirred up to bewaile and mourne over such corrupt affections and to strive against them and to goe to the death of Christ by faith for power to subdue them to watch also and Covenant against them c. but all on a sudden they have been revived and if temptation have prevailed then they have been improved thus What overtaken againe after all this it is impossible you should be pardoned 8. I have often observed that the tempter will alwayes improve his successes if he gaine but a little ground he followeth on with renewed force with much fury assaulting with violent impulsions and taketh advantage upon yeelding as you have yeelded so farre and why not altogether Concerning Corruption 1. I have thought it was matter of praise that the Lord would discover and convince me of any Corruption within my heart and have found joy at such times as discoveries have been made thereof because the Spirits discoverie is in order to the subduing of it 2. I have observed that a soule is made sensible of his utter inability to subdue it before the Lords time is to have it subdued insomuch as if he shall mourne over it beg strive wrestle against it yet it may see as it were a reviving and it may be it may sometimes much revive before some notable wound is given to it 3. I have found that I have striven against it in my owne strength Concerning the Spirits working 1. This I have alwayes observed in discoveries from the Spirit that Scripture is most true Joh. 16.14 He shall take of mine and shew it to you and so glorifie me Looke as the Son doth put the honour upon the Father in all that he doth so the blessed Spirit of God together with his teachings leaveth such a frame of heart as it is admiring of Jesus Christ O how beautifull is he at such a time to the poore beleever 2. I have observed the soule is more looking upon it as it doth bring Comfort then as it doth glorifie Jesus Christ and that may be one reason why the sense of it is so soone gone 3. I have taken notice that a little before some notable discovery of the Spirit some violent temptation is cast in which Satan would indispose the soule by for the receiving what is a coming but it pleaseth the Lord by such meanes to put the soule into some capacity for such an in-come Concerning hindering the worke of the Spirit I have had apprehensions that I resisted the Spirit these wayes 1. By diverting those holy motions i. e. turning them out of my thoughts or turning my thoughts some other way 2. By owning them as if they were my owne 3. By poreing too much upon the difficulty that lieth in my way to the performance of that which the Spirit mooveth me to 4. By thinking the Lord beholden to me for the entertainment of them or doing the thing which the Spirit doth moove me to Concerning Desertion 1. Being once under dreadfull apprehensions by reason of withdrawings and the violent temptations which followed immediately thereupon I was forced to cry out in much bitternes of Spirit with an audible voyce Lord helpe me c. and suddenly a passage which in the publique ministry of the word I had heard a little before was brought to minde with much Comfort from the speech concerning Ephram I have heard Ephraim bemoaning himselfe whence it was observed That Christ doth sometimes when his people cannot keep pace with him but through negligence have lost fight of him as it were stand still hearing their mournfull cries and then runs and taketh them up againe and so I thought it was with me 2. After some time of desertion meeting with a sweet returne I had very high and reverend thoughts of God and was more valuing his presence then ever before
3. At another time being againe brought to the enjoyment of God after long shutting up that of David came to minde I was as a weaned Childe I was weaned from all things from repute amongst men from outward Comforts c. and stayed much upon the Lord. I apprehended it was the Lords end in Desertion to make way for establishment and to render unblameable before God and our Father at the coming of the Lord Jesus with all his Saints FINIS THE CONTENTS THe words opened and the point raised from page 1. to p. 7. Qu 1. What is the Witnessing worke of the Spirit Ans It is a worke whereby the Spirit by some manifest and speciall acts and operations of its owne doth raise a perswasion in a soule by the Word or Gospell of its Adoption opened in many particulars from p. 7. to p. 25. Qu 2. How doth the Spirit witnes to a soule its Adoption Ans 1. The Spirit witnesseth more immediately by it selfe p. 25. That the Spirit hath such a distinct way of witnessing from Water and Blood is proved 1. From the Apostles ascribing it to the Spirit himselfe p. 27. 2. From the aptitude of many written words or promises by application to witnesse p. 28. 3. From the number of witnesses which the Gospell owneth p. 36. 4. From the experience of the Saints p. 38. Ans 2. The Spirit witnesseth by Water i. e. Sanctification p. 41. Proved diverse wayes Qu Whither a soule can injoy any other testimonie when Sanctification lieth darke p. 45. Ans 3 The Spirit witnesseth by Blood i. e. the blood of Christ as usefull to Justification p. 47. Qu. 3. Who are capable of attaining the witnessings of the Spirit p. 50. Ans Weake beleevers are capable of attaining them Severall things are premised and then it is proved 1. From the Spirits being given to all beleevers as a witnes p. 56. 2. From the extensivenesse of the promise p. 59. 3. From cleare Scriptures p. 60. 4. From the Lords requiring of them selfe-examination p. 61. Qu. 4. How may a soule know whither it injoyeth the witnessings of the Spirit or not p. 63. Qu. 1. How may a soule know whither the Spirit hath witnessed its Adoption to it in that more immediate way p. 64. Ans 1. The Spirit it selfe doth primarily evidence the proceeding of its owne witnessing acts from it selfe p. 67. Proved by diverse arguments Ans 2. The Secondary Evidence of the more immediate testimonie is faith p. 81. Object When is a word received by faith or when doth faith evidence a testimonie to be no Delusion p. 82. Answered in foure particulars to p. 88. Proved that Assurance is a Certainty of Divine faith from p. 88. to p. 94. How the testimonie of the Spirit is differenced from those flashes of joy c. that unbeleevers may have under the word from p. 94. to p. 98. Qu 2. How may a soule know that the Spirit hath witnessed its Adoption by blood Ans 1. From the New Covenant or free promise p. 98. 2. From cordial acts of faith p. 99. 3. From its preferring that blood before all other things p. 102. 4. From the renuntiation of what soever standeth in competition with the blood of Christ in the uses it serveth to p. 104. 5. From its freenes in choosing and accepting of the blood of Christ p. 107. 6. From the strength of drawings that way p. 110. 7. From its feeling the efficaciousnesse of that blood p. 111. Qu. 3. How may a soule know that the Spirit hath witnessed its Adoption by Water i. e. Sanctification p. 112. This Question is divided into two Qu 1. How may a soule know that its heart is separated from sin or that sin hath not dominion over it p. 115. Foure distinctions are premised There is a difference 1. Between the indwelling of sin and the reigning of sin ibid. 2. Between the Soveraignty of sin and the Tyranny of sin seaven differences are layd downe ibid. 3. Between an habituall frame of heart towards sin and an occasionall falling into sinne p. 117. 4. Between infirmities and grosser enormities p. 118. What sins are to be reckoned of infirmitie Answ Sin hath not dominion over a soule when it chooseth freedome from or consenteth with all its heart upon Evangelicall accounts to part with sin p. 121. 1. When the choice is free without coaction ibid. 2. When it is universall without limitation p. 123. 3. When the choice is absolute without condition p. 124. 4. When there is a Conflict between the flesh and the Spirit p. 125. 5. When there is a mortification of sin p. 127. 6. When there is irreconciliable opposion against sin ibid. 7. When it is upon spirituall and Evangelicall accounts p. 128. Opened in six particulars to p. 132. 8. When sin is in subjection p. 132. Qu Whither it be possible to retaine Assurance after falling into sinne Answered in five particulars from p. 134. to p. 137. Qu How may one know that his heart is separated to God and Christ Ans 1. From his esteeming of God and Christ above all other things p. 137. 2. From his spending his highest desires and endeavours after attaining Communion with God in Christ p. 138. 3. From his willingnes to part with all other things at Christs Call or for his sake p. 139. 4. From the carriage of his heart under his withdrawings ibid. 5. From his enjoyment of the leadings of the Spirit ibid. Qu When doth a soule injoy the leadings of the Spirit Answered in six particulars from p. 140. to p. 150. Ten Secondary Generall Evidences that a testimonie of Adoption is from the Spirit from p. 150. to p. 164. Foure Objections Object 1. Seing Satan counterfeiteth the workes of the Spirit and the heart is so deceitfull how should I know that I have passed a right judgment on my condition Answered from p. 164. to p. 172. Object 2. But my heart hath deceived me in other matters and therefore I feare I am deceived in all Answered from p. 172. to p. 174. where are layd downe foure Symptomes of delusions Object 3. But may there not be some sin I am ignorant of harboured in my soule that may render me deceived in passing judgement on my owne condition Answered from p. 174 to 176. Object 4. But I have found a great impression by a word and I cannot tell whither it be from the Spirit or Satan what am I to doe in this Case Answered from p. 176. to 178. Qu. 5. By what meanes may the witnessings of the Spirit be attained strengthened and preserved Ans 1. Wait for the Spirit p. 178. 2. Maintaine a perswasion that it is thy duty to seeke after them p. 179. 3. Beware of those things that tend to keepe off from Assurance p. 180. 4. Be much in selfe-examination p. 181. 5. Be much in the observation of Gods dealings with your owne soules p. 182. 6. Be often renewing acts of faith ibid. 7. In all importunities with God for Assurance make use of arguments drawne from God himselfe p. 186. 8. Seeâ—e for much inward acquaintance with the written word p. 187. Severall rules about making use of Scriptures and about the hintings and givings in of words from p. 188. to p. 195. 9. Hold fost the doctrine of perseverance p. 195. FINIS