would seem to deny them See in David abundant proof of this Psalm 119. 25 Quicken me ver 28 Strengthen me ver 58. Be merciful to me ver 65. Let it be well with me ver 76 Let thy kindnesse be for my comfort ver 116. Vphold me ver 169 Give me understanding and all according to thy Word 2 In their challenges of Gods Justice Truth and faithfulnesse and all his Attributes to make them good So David Psal 31. 1. Deliver me in thy righteousnesse And Psalm 35. 24. Judge me according to thy righteousness Psalm 119. 40 Quicken me according to thy righteousnesse Ps 143. 1. In thy faithfulnesse answer me and in thy righteousnesse So Abraham appeales to Gods justice Shall not the Judge of all the World do right Gen. 18. 25. And they presse sometimes upon the very glory of God and challenge their petitions upon the forfeiture of his glory Josh 5. 7. What wilt thou do for thy great name 2. Fear 2 A Saints fear of God in prayer consists 1. In that conscience of Duty that brings him into the presence of God if there were nothing else to move him thereunto though he had no need though there were no threatnings to the neglect of it no promises to the performance of it yet because God requires it he dares not neglect it This is that fear that God requires as a master of all his people as servants Now we must know that all fear of God as a master that is all obedience out of conscience of duty is not servile fear but then 't is servile when it is not so much out of conscience of duty as out of conscience of wrath or punishment upon neglect A child is a Fathers servant and obeyes him as such yet obeys not servilely Therefore God calls for this fear upon this account If I be a master where is my fear that is dutifull obedience to my commands Mal. 1. 6. 2. In the matter of our performances it is a diligent care of what we offer to God keeping the soul from offering stange fire bounding a mans desires with the will of God A fear lest any thing should slip from a mans mouth or heart that is displeasing to God As a child though he may make bold with his Father yet is carefull not to aske any thing of his Father that he knows will displease him so in this a Saint takes care that all his petitions be warranted by a rule and encouraged by a promise and beyond these he dares not wish much lesse come into the presence of God to aske any thing He dares not tempt God by depending on him for or desiring at his hands what his word doth not warrant But it is not such a fear as discourageth the soul in asking such things as a man hath warrant to desire So farre as the promise goes a soul dares ask else 't is not a child-like but a childish fear not the fear of a Courtier but the fear of a clown 3. In the manner of performing such duties it is a deportment of the soul with that reverence as becomes the greatnesse and glory of God compared with our own basenesse and unworthinesse and jealousie of our own hearts lest we should do any thing unbeseeming such a God or such a duty 1. No soul hath more reverend and high thoughts of God then such a soul as hath most right to holy confidence in his presence The more acquaintance with God the more of this fear None waits upon a Prince with more reverence and observance then the greatest favourites the ordinary and standing Courtiers A man that comes out of the Country and is not acquainted with Majesty and State is not so observant of every punctilio of ceremony as those that are perpetually about the Prince This it is that David speaks of Ps 89. 7. God is greatly to be feared in the Assembly of the Saints and to be had in reverence of all that are round about him Gods greatest Courtiers are most observant of him The more we converse with God the more wee know what becomes his glory and majesty and all irreverence proceeds from ignorance and ignorance from want of converse with God A country man reverences a Prince no otherwise then he doth his landlord because he is not conversant in the Court and observes not the state and ceremony kept and used there The Seraphims that are the constant Courtiers of heaven they cover their faces with a fear of awe and reverence Isai 6. 2. 2. None is more watchfull over his own heart in the manner of a performance then a Saint that hath most grounds of boldnesse and confidence in the presence of God He dares not run rashly into Gods presence and if but a low mean thought of God arise how doth his heart rise against it If but a stragling thought carry him off from his businesse how doth he send out post after it and call it in again This is a fear of jealousie This is called watching to prayer of which above Carnis enim ingenium est ut exultando dissolvatur Musc in Ps 2. and watchfulnesse proceeds from a fear of warinesse though not from fear of dastardlinesse Thus you see what fear a Saint is bound to bring to God in every performance A dutifull fear A carefull fear A reverend fear A jealous fear 3. Mixed That and how both these will stand together we shall shew in the next place in a word For I have in a sort prevented my selfe herein already Only 1. That it is so see one or two places for it Psal 2. 11. Even in those services that require highest expressions of joy rejoyce before him saith the Psalmist with trembling A more remarkable place is that Psal 147. 11. The Lord taketh pleasure in them that fear him in them that hope in his mercy Hope which in the old Testament is often taken for and always implies faith is here joyned with feare one would think doubting and fear might have been better matched but see God joyns hope or faith the mother of boldnesse and fear together So Psalm 5. 7. 2. Concerning the manner how these are conjoyned it is 1. By a joynt premeditation and collation of 1. Gods greatnesse and goodnesse majesty and mercy 2. Our own meannesse with our great relations 3. Our own unworthinesse and Christs worthinesse 4. Our own inabilty and the Spirits supplies These as they joyntly affect our hearts in meditation so they leave sutable joynt-impressions in prayer 2. By a diligent observance of our spirits in the extravagancies of them both wayes in duty and checking them with contrary meditations as when we find a petulant wantonnesse of spirit apt to break out whereby we are endangered to make too bold with God a Saint may correct that with apprehensions of Gods majesty Isai 6. 6. If carelessenesse and slightnesse of spirit a Saint quickens it with thoughts of Gods holinesse and glory such
spirits into a temper inconsistent with their gravity nay youthful lâ—sts if they will yet take no denyal must fight for their quarters and dâ—ive the new intruders out of doors Friends I appeal to your own spirits how many Parents and Masters are there in the World who if their childrâ—n and servants begin to entertain any relâ—gion scruples though never so necessary are apt to lay to them as Pharaoh to the Isrâ—elites ye are idle ye are idle theâ—efore you are so inquisitive after those things Go theâ—efore now and work Exod. â—5 17. 18 And thus becomes the word of our Saviour verâ—fied upon them the cares of this woâ—ld and the deceitfulnesse of riches choak the seed and iâ— becometh unfruiâ—ful Mat. 13. 2â— Thus aâ—… the naiâ—s which the Spirit fastens by the Master â—f â—ssemblies driven out by others Eccles 13. 11 of the Worldâ— making How many prâ—fâ—ne scâ—ffers jear out such blessed guests out of the soul of those with whom they are familiar Lastly how many idle drunkâ—n câ—mpanions drown the blessed convictions of the Spirit of God in themselves and otâ—ers together with their own estates and parts in strong liquors Oh you that have often by scurrilous scoffe broken these bonds of the consciences of others take heed when the Spirit comes to fetter your own if ever you be so happy and that is somewhat rare to those that sit in the seat of the scornfull your bonds will be made strong Is 28. 22. You that to secure your selves from those motions have many a time made the Tavern your asylum your refuge I cannot say Sanctuary thinke when God shall give your consciences a commission to keep an Assizes in your souls you will not find so easie a discharge from its Court as from a drawers bar and a Vintners reckoning You have broken the Spirits prison once and again it may be and therefore take heed when he takes you next you 'l pay for all hee 'l lay you fast enough for flinching His own iniquities shall take the wicked and he shall be holden with the cords of his own sinnes Prov 5. 22. or I am almost affraid to read the next words v. 23. yet take them for your warning it may be it will be worse with you the spirit may leave you to die without instruction c. CHAP. VI. A branch of the fourth Caution of the preceding Chapter concerning over-hastening of comfort Wherein is also a case concerning measures of conviction and humiliation NOr are those impatient souls altogether blamefree who because they long for the peace-full fruit of the lips will not stay the ripening of it but greedily devour it green who though the spirit have them in cure and the necessity of their disease require their confinement to rules of Physick yet will be ruled by their own heads and adventurously break those bonds and cast those cords from them as grievous and unnecessary They Psal 2. 3. cannot endure to serve an apprenticeship under a Spirit of bondage and then be made free in his way and time but hastily lay violent hands on Christian liberty and are very angry though perhaps they more need it if a Minister do but mention a searching convincing truth which may reduce them to their Master again I have my self visited those ignorant souls upon their death-beds who have called out for nothing but comfort comfort when they might had they seen their own need have rather cry'd for conviction conviction Nay among some persons 't is as much accounted a solaecisme in Divinity to search any ones conscience as it is in manners to be iniquisitive into his secrets But beloved take this for a certain rule those that run away from a Spirit of bondage and will set up with a stock of comforts without his leave as too many do wil quickly break and turn arrant bankerupts in the matter of their spirituall condition Hee that beleeves makes not haste Q. But Sir how long will you have us continue under a Spirit of bondage what measures of humiliation are requisite to true conversion and sound comfort how many years must wee serve ere you will allow us to set up A. Truly friends it is past my Skill to determine precisely neither is it necessary I should The Lord knowes I could wish it were in my power to heal every conscience the first houre in which it is smitten But the Lord thinks not fit to deal so with many of his Saints and therefore I say there is danger lest wee snatch comfort before it is fit for us or wee for it And this is all that I desire to caution you against in this that hath been said But that I may not leave you altogether unsatisfied in this point and especially that I may wound no broken ones I shal give you some rules to judg when God gives you a manumission from the Spirit of bondage and by that you may guesse when you are too hasty 1. In generall As soon as the soul is brought to see a through necessity of Jesus Christ and accordingly to close with him with true Faith it may take comfort For certainly to such an one Christ belongs The waters belong to every one that thirsteth and they are in a blessed condition that hunger and Isa 51. 1. thirst after righteousnesse And to whomsoever Matt. 5. 6 Christ belongs immediatly comfort belongs as he that hath right to an inheritance hath right to all the incomes of it Gods Ministers are bound not to defer comfort one minute from a soul concerning whom they have but sufficient grounds in charity to believe in Christ Comfort ye comfort ye my people saith the Lord Is 40. 1. And Heb. 6. 17 18. the H. Ghost tells us that God intends comfort to all that fly for refuge to lay hold on the hope set before them 2. As soon as I am within any promises reach and compasse so soon belongs comfort to mee And that depends on the former Obj. But will not any troubled soul cry out for Christ and lay hold upon Christ in extremity A dying man will never dispute with himself whether he shall send for a Physician a condemned man upon the gallows whether he shall accept of a pardon and a drowning man whether he shall scramble up a rock if it be within his reach And is every such soul fit for comfort 2. A. I answer therefore more particularly 1. I ought not to refuse comfort when I find my soul weary of the bonds and fetters of sin as much or more then of the fetters of trouble and anguish for sinne Beloved when the chains of corruption are as grievous as pangs of conscience when I hate Satan as a tempter as much as I hate him as a troubler when I groan as much to be delivered from the body of death as from the weight of wrath then I am ripe for comfort But Rom. 7. 24 when I hear my heart cry louder Oh
fight for it Satan and Numb 13. 23 a mans corrupt heart are apt to discourage a soul under Bondage from hence What profit Job 21. 14 Lam. 3. 8. is there in serving God c. Thou prayest and he casteth out thy prayer thou hearest and art in trouble still Now God props up his people against such temptations by such Promises to all and performances to most of his Saints Reas 5 God doth it to wean his people from this world Now Lord lettest thou thy servant depart in peace for mine eyes have seen thy salvation sayes Simeon when he had seen Christ in the flesh Luke 2. 29. And when a soul after long troubles of spirit recovers the assurance of Gods love O what poor things are all the treasures of the world to him Lord saith David lift up the light of thy countenance upon me and then take corn and wine and oyl who will Psal 4. 6. And then let the eyes of wicked men be even ready to strut out with sat and let them have all that they can wish yet saith he in another place I will not change portion with them for the Lord is the strength of my heart c. Thou shalt guide me with thy counsel and bring me to glory Psal 73. 25 26 27 28 A man that is called to be a Favourite to a King will quickly grow into a dis-esteem of his shop and retaile Trade his sheepfold or cow-stal Take no care for your stuff saith Joseph for all the fat of the Land of Egypt is yours Gen. 45. 20. So saith God to an assured soul Take no care for these earthly things thou hast in heaven a richer and more enduring substance Reas 6. Because God delights to hear from his Saints often Not only as a Master from a Servant nor as a rich man from a beggar nor as a Conqueror from a Captive but as a Father from a child as a husband from a Spouse Cant. 2. 14. The voyce of a Spouse of Christ in the cleft of the Rock i. e. relying on him upon assurance of his love is sweet Joseph could not abide long under the mis-apprehensions his brethren had of him My Lord and Thy servants Joseph thought were strange Titles to that of Brother hee longed to hear them call him by a name of relation so saith God Hosea 2. 16. to an afflicted Church CHAP. VI. A Question concerning the mediate and immediate Testimony of the Spirit HOw doth the Spirit testifie our Adoption For although divers godly Divines are of a different judgement in the point of immediate evidence yet I cannot be perswaded but that there is something in the work of the Spirits testimony which may deserve to be so expressed Ans Two wayes 1 Immediately 2 Mediately I. Immediately wherein the Spirit acts as in illumination and infusion of good motions into us by his secret influence upon the heart quieting and calming all those waves of distrust and diffidence concerning its condition by his own immediate power without the present application of any Scripture grounds to convince a mans reason that his testimony is true I shall parallel it with the motions of the Spirit thus As the Spirit many times excites a man to such or such a duty by laying his hand immediately upon the heart and therewithal a kind of secret force and power inclining the heart to obey those motions and as it many times opens the heart to such and such spiritual impressions by a physical injection of holy motions into it and warming the heart to receive them so in this case when a poor soul sits in darknesse and sees no light sometimes upon a sudden a light from heaven compasseth it about and it is it knowes not how in a moment as it were taken up into the third heaven its fears are banished by a soft whisper from the Spirit of God in the heart Thy sins are forgiven thee and this is in such a way that though the spirit of a man really believes it and is immediately calmed by it yet it cannot tell how it comes to passe And so it is sometimes in overcoming temptations a soule some other times is enabled to knock them to the ground by a scriptum est as Christ did Matth. 4. but sometimes it is stirred up to decline them and abhorre them by a secret rising of the spirit against them and to club them downe by meere force setting the bent of the will and affections against them without any present direct recourse of the soule to the written word And of this kinde is that worke of the Spirit stirring up in us sighes and groans in prayer that cannot bee uttered whereas at other times it furnisheth us with abundant matter of prayer from the promises and other straines of Scripture useful thereunto And thus as I said in conveying the evidences of Gods love the Spirit can and surely oftentimes doth alter the whole frame of a mans Spirit by a secret irradiation of comfort a man cannot tell how for as there is a kind of spiritual instinct in the soul by which it doth the things that are pleasing to God after conversion though many times it knowes not the principles upon which it acts so is there a secret and spiritual faculty in the divine nature that is infused unto us by which when the Spirit speakes peace to the soule it closeth with it without any reasoning or recourse to evidences as at other times As saith a learned man there is in the eye lumen innatum Rutherf on Jo. 12. p. 100. and in the eare aer internus a certaine imbred light to make the eye see lights and colours without and a sound and air in the eare within to make it discerne the sounds that are without so is there grace a new nature and habitual instinct of heaven to discerne the consolation of Gods spirit immediately testifying that wee are the sons of God There are some secret and unexpressible lineaments of the Fathers countenance in this child that the renewed soul at first blush knowes and ownes it But for the understanding of this you must observe with mee these few particulars for explication of this secret of experimentall godlinesse 1. That although the Spirit may testifie this immediately without any expresse and formall application of a word yet he never testifies but according to the word i. e. to subjects capable thereof and in such wayes as they are discovered to be capable by the word so that the Lords speaking peace to the soul being in the Scripture bound up to persons under certain qualifications the Spirit never speaks peace but where those qualities are real though not alwaies visible in the soule As for example if a man that feels not sin a burden heavyer then all the world that throwes away all duties of religion never prayes reads heares meditates nay goes on in some sinful way without remorse be filled with joy and peace and assurance