for the assuring us of our Adoption I finde no Rule for these The Spirit giveth a certainty of Adoption by its actings within the soule as well as if a hundred witnesses had affirmed it As 1. It maketh an effectual application of witnessing words when it testifieth by direct acts the hinting or giving in of a word is not enough as I shall shew in another place But then a word is applyed when it is powerfully set upon the heart by the Spirit and is so fixed setled and engraven there that it becometh an ingrafted word James 1.21 and worketh effectually towards its proper end 1 Thess 2.13 Coloss 1.29 And that it beareth downe all temptations objections and unbeleeving reasonings that were in the soule before against what it is called up to by the word and so is written upon the heart Jerem. 31. v. 33. It is onely the finger of the Spirit that can doe this 2 Corin. 3.3 And when there is such an application of a witnessing word as the heart is irresistibly overpowered into a pers wasion of Adoption by it then it it indeed witnessing And some of the Saints have found such a supernatural power coming alongst with a word that th ugh afflictions and temptations came yet they durst not could not but say to the Lord Doubtles thou art our Father Or as 2 Corin. 5.1 We know And at such a time the promise is as it were holden to the heart they are knitt and glued together that untill the Spirit suspendeth its operations it is as easie to make the soule leave the body as to make this perswasion of Adoption leave the soule as I shall shew more fully else where 2. The Spirit exciteth and draweth out some manifest speciall gracious acts when the way of testifying is by reflex acts the Gospel declareth and determineth saith and other graces to be infallible evidences of Adoption Now the Spirit enableth to act these Rom. 5.5 Gal. 5.22 And from these by reflex acts to draw Concsusions of Adoption I call them speciall gracious acts to difference them from those workes of the Spirit unbeleevers may have Hebr. 6. v. 4 5.6 that have not power to assert Adoption which is a speciall relation for nothing common can evidence that which is speciall And they must be manifest acts of grace for Witnesses are purposely to cleare up a matter which is dark dubious and therefore witnessing must ever be by what is more conspicuous and apparent and hence Christ referreth the Jewes to his workes and the Scriptures Joh. 5.36.39 Because they were more visible to them And I conceive there are many secret concurrences of the Spirit which though they be speciall workes yet are not intended for this but some other end and with the utmost diligence a soule can use are not capable of being improved unto witnessing being themselves so hardly discerneable Yet I dare not confine assurance unto eminent Saints I thinke few or no Christians are so weake that they are destitute of all such acts of grace as may witnesse to them Adoption as I shall prove afterward But there is a vast difference between the operations and the witnessing operations of the Spirit these must have light as well as peculiarnesse in them 3. The Spirit causeth the soule to apply it selfe unto the use of due meanes for the attaining assurance Sometimes his proceedings are graduall or by degrees the soule goeth on step by step towards it and it may be a great while before it arriveth at it As the Spirit may first Convince by the word that a Christian ought to seek after and may attaine unto more quietnes establishment then yet it selfe hath found 2 Pet. 1. ver 10. This part of the will of Christ it little minded before And then it may be the Lord removeth out of the way those impediments which formerly hindred Assurance subdueth some corruptions answereth some doubts causeth it to see the groundlesnesse of some feares it hath laboured under helpeth it to looke into Satans designes that have hindred the worke of Christ within it and to take notice of some glorious advantages in the attaining of Assurance which it thought not of before it seeth how it may glorifie God more in such a condition then it can doe under doubtings feares disquietings And thus the Spirit capacitateth the soule for such a mercy So Exod. 33. v. 9.11.14.17 Moses upon every new grant or returne of prayer taketh advantage to rise higher and higher in his requests and at last cryeth out ver 18. I beseech thee shew me thy glory And ver 19. compared with Exod. 34.6 All his goodnes passed before him So the Lord causeth a soule to seeke for some mercits and upon the Lords answering some desires it hath encouragement to goe with a holy boldnes for greater mercies and at last it is enabled to act faith in an eminent way for sights of Divine glory and in the face of Christ hath these also It obtaineth some mercies conducing to assurance at first and afterwards injoyeth that also I have mentioned this the rather 1. Because Christians thinke to have assurance all at once upon a sudden and are apt to be very much troubled if it commeth not in by the lumpe whereas the will of God is to let it in sometimes by little and little and the soule may be a long time in attaining it this is no matter of discouragement that thou hast it not presently if thou be'st in the way to it 2. Because many are very suspitious of a testimony if it be not by some violent powerfull heart-astonishing alterations whereas though sometimes it be by such invincible operations as doe not leave the soule to freedome whether it will owne them or not but overcometh the heart immediately to a reception of the testimony yet at other times the Spirit acteth in a more milde gentle and secret indiscernable way and doth more leave the soule to its choyce for owning it or not and by quenching the motions of the Spirit it may misse of that Assurance which they lead to Yet these operations when they doc effectually witnesse are so powerfull that ever they carry the heart alongst with them towards Christ When Assurance commeth in as the result of selfe-examination it may not cause such eminent alterations as a soule may expect and yet it may be good But there are sweet gracious effects that will follow reall witnessings of the Spirit which way soever they come in And that bowing of the heart to the use of meanes as selfe-examination c. is another worke of the Spirit as a witnesse 4. The Spirit affordeth Irradiations as a witnesse openeth a Case and sheweth how it standeth so the Spirit by shining forth with its bright glorious and heavenly beames into the darke dungeon-like soule doth cause it to discerne enough in the application of promises and in the exercise of graces to satisfie it about its adoption And though it
to a more through handling of this great point or may draw our any thing to the further distinguishing the speakings of the Spirit from Satanicall Illusions it will be a matter of rejoycing to me And if thou reapâ—st any spirituall advantage by what thou readest give the glory of all to the Lord and send up some groanes and cryes unto the Father of mercies for me that I might have a practicall experimentall acquaintance with the Witnessings of the Spirit which I have endeavoured in a Doctrinall way to cleare up to thee And that thou mayest be filled with the same Spirit shall be the prayer of him who is A poore unworthy labourer in the worke of the Gospell S. P. Courteous Reader By reason of the Authors far distance from the Presse many faults have escaped some of the chiefest are here noted out which thou art desired to take notice of ERRATA'S PAge 3. line 11. for rathen read rather p. 9. l. 18. for no r. to to yeeld attention p. 11. l. 14. for or Conscience 1. our Conscience p. 27. l. 17. for times r. things p. 30. l. 24. for Antedent r. Antecedent p. 34. l. 17. for understood r. understandeth p. 37. l. 18. for promises r. premises p. 38. for Spirituall grounds r. Scripturall grounds p. 40. l. 9. for Conjunction r. Conjunctim or in Canjunction p. 44. l. 12. for is r. was p. 54. l. 13. for curruption r. corruption p. 58. l. 16. for appleate r. appeale p. 67. l. 9. blott out of p. 104. l. 14. for himseife r. himselfe p. 113. l. 8. read thus And hence they are said p. 119. l. 20. for are r. as p. 138. l. 19. for bolines r. holines p. 140. l. 12. for Consequences r. Consequence p. 140. l. 16. for be as r. bias p. 148. l. 26. r. they that are after the Spirit p. 150. l. 5. for having r. have p. 160. l. 8. for carnall confidences are read thus a carnall Confidence is p. 160. l. 10. for are r. is p. 81. l. 8. for leane r. leave p. 166. l. 11. for cannot r. could not p. 168. l. 18. for Spirits r. Spirit p. 173. l. 25. for the r. they p. 175. on the Margin for distincti r. distinctè p. 176. l. 3. for haire r. heire p. 181. l. 30. for its r. his p. 188. l. 5. blott out it p. 191. l. 6. read thus be hinted in A BRIEF DISCOVERY of the witnessings of the Spirit to the Soules of the Saints ROM 8. VERS 16. The Spirit it selfe witnesseth with our Spirit that we are the Children of God CHAP. I. Opening the Text and shewing the meaning of the words THis Apostle Paul having made it his great designe in the foregoing Chapters to cleare up the doctrine of Justification by faith without the workes of the Law he draweth up a comfortable Conclusion Chap 8.1 That there is no condemnation to those which are in Christ And as well to prevent a presumptuous claiming of interest in Christ as to deliver from ungrounded doubtings thereof 〈◊〉 Characterizeth those which are in Christ in the following verses and the inhabitation of the Divine Spirit ver 9. with its concurrences in the mortification of sin ver 13. and as a Conductor or Leader ver 14. These are made the great discriminating differencing things which those that are in Christ are set out and distinguished from others by But because men are apt to be deceived dreame of an injoyment of leadings from the Divine Spirit when they are without them therefore he addeth this ver 16. The Spirit it selfe witnesseth c. So that the words expresse the way whereby a soule attaineth a knowledge of its union with Christ and consequently of its freedome from condemnation and it is this The Spirit it selfe witnesseth c. Where you may take notice 1. Who witnesseth The Spirit it selfe with our Spirit 2. What is witnessed that we are the children of God The Spirit i.e. not onely gifts and graces but the Spirit who is the worker or bestower of these That Spirit which hath enabled us to beleeve and doth enable us to cry Abba Father and which shall quicken our mortall bodies in the day of Christ ver 11 The Spirit i.e. who searcheth the deepe things of God who undoubtedly knoweth whither wee be adopted or not and whose testimony is infallible he being truth it selfe this Divine Spirit not by a proxie but it selfe Witnesseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contestatur testimonium reddit und testatur i.e. co-witnesseth or rendreth a testimony or witnesseth together saith Leigh Crit. Sac. the word is composed with the Preposition together or with and so it denoteth a double or Twin-testimony 1. The Spirit of God 2. Our Spirit It beareth witness saith he together with rathen then to our Spirit Yet the word is sometimes used to expresse a single Testimony Wicked men are confident of their Adoption upon the false deceitfull and deluding testimony of their owne Spirits but the Sons of God have the Divine Spirit who cannot lye or beare false witnes to testifie Si unus esset testis dubitatio non tolleretur sed duo sunt testes itaque nullus restat dubitationi locus Spiritus noster fallere posset nos sed Spiritus Sanctus non sinit nos falli Fayus to or with their Spirits their Adoption Here are two witnesses the Spirit of Adoption and our Spirit i.e. Either 1. Our soule Luke 23.46 Into thy hands I commend my Spirit i.e. my soule Act. 7.59 And so it is contra distinguished from the body 1 Corin. 6.20 Glorifie God in your body and in your Spirit i.e. in your soule So 1 Cor. 7.34 And if you take it in this sense it holdeth out thus much That the witnessings of the Spirit are not to the outward ear but to the heart the Spirit maketh report of Divine mercy to the inner man the way of its witnessing is not externall by an audible voyce but internall by secret whisperings to the soule Not by outward expressions but by inward unspeakeable inspirations Or 2. Our Spirit i. e Our Uunderstanding Judgement and Conscience which being renewed are called also by the name of Spirit 1 Cor 2.11 What man knoweth the things of a man save the Spirit of a man c. Here our Spirit denoteth the knowing faculty And ver 15 16. He that is Spirituall judgeth all things c. Here the Judging power is given unto this Spirit of a man And in this sence I take our Spirit in the Text and that because it is the proper office or worke of our understandings judgements and Consciences to receive imbrace or refuse such testimonies as are offered Rom. 2.15 Their Conscience also bearing witnes c. 2 Cor. 1.12 The testimony of our Conscience The meaning then of the words is this That the Divine Spirit witnesseth to our understandings and judgements and with our consciences That we are the Sons of God i. e. that we have
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
The great thing magnified by carnal Gospellers is their owne righteousnesse but Paul declared an utter unwillingnes to be found in that or in any thing but the righteousnesse of Christ Phil. 3.9 Yea he differenceth Saints from others by their having no confidence in the flesh v. 3. and calleth his great priviledges and blameles Conversation flesh v. 4 5 6. A beleever by want of illuminations or violent temptations may be hurryed into a resting upon some particular duties but the determinations of his will and the maine bent of his inward man are against it He would not for a world offer such dis-respect to Christ and declareth his utter disallowance of it afterward Many acknowledge that they could never have yeelded perfect obedience to the Law but must have been under the curse still if Christ had not taken away the rigorousnesse of it and now they build their confidences upon Christ in conjunction with their own actings in this way of mitigation as their praying reading hearing loving and serving God and offering no wrong to their neighbour c. but as Gal. 5.2 If you be Circumcised Christ shall profit you nothing It is evident that they did expect to be profited by Christ but saith the Apostle if you seeke to be justified by any one worke and Christ together then you looke for justification according to the tenor of the Law and so will have no advantage by Christ but are debtours to the whole Law as v. 3 4. Such men own merits in practise when they pretend to deny them in their judgements Faith is a necessary and effectuall meanes of our participation of Christs righteousnesse which is indeed availeable to Justification And Gospell workes with faith are usefull for the manifestation thereof Jam. 2. v. 18.24 And thus they may raise expectations of salvation as speaking them interested in Christ and his obedience which undoubtedly hath salvation promised to it But neither faith nor workes can be the least particle of that righteousnesse which the Lord hath promised the salvation it selfe unto 1. Because the two wayes of faith and workes are incompatible one with the other and so can admit of no mixture Gal. 3.12 And the Law is not of faith i. c. Let no man thinke to mixe them together for the Law presents to God a mans owne righteousnesse He that doth them Diedat shall live in them but faith receiveth Christs righteousnesse for a gift No man can attaine eternall life without the righteousnesse of the morall Law or Law of workes In the way of workes a man is to fulfill this righteousnesse himselfe In the way of faith it is fulfilled for him by his surety Christ and he is made a partaker of it by receiving Rom. 5 v 17 18 19.21 Hebr. 9.15 Gal. 3. v. 12 13. 2. Because then the reward should be of debt and so not of grace either of which are contrary to Rom. 4.4 To him that worketh is the reward reckoned not of grace but of debt Perfect obedience due and owing to God as Creator and without a promise intervening could not have made God a debtor to his creature neither could that have been of value to deserve life But if man had yeelded perfect obedience then by vertue of that Covenant or promise of Do this and live it had become a debt Now if Evangelicall actings had such a promise made to them or if the promise were partly to Christ and partly to them then indeed there were more of grace in the condition but the promise were equally binding and so the reward were no lesse of debt after the performance of it Salvation is a debt to Christ but onely free grace and the satisfaction of Christ not our Evangelicall obedsence can make it a debt to us or can make any promise establish an obligation upon the Lord to give out life or salvation to us Act. 4.12 Neither is there salvation in any other 1 Cor. 3.11 Isa 63.3 5. From its freenes in choofing and accepting of the blood of Christ for the uses and ends it serveth to A man may have recourse unto God as Creator and use earnestnes for mercy and yet not finde it He may plead a promise and that with importunitie and yet misse of salvation if he taketh it not as in Christ For the Lord hath made no promise but in Christ Eph. 3.6 2 Cor. 1.20 and is resolved to be mercifull unto none but in the way of the Mediatour and hence Christ is called the Mediatour of the Covenant Hebr. 8.6 9.15 12.24 Not one Covenant mercy but must passe through his hands unto soules So that if your hearts have not owned his Mediation his blood cannot be witnessing to you Many will not come to Christ that they might have life and peace Luk. 19.41 42. Joh. 5.40 Nature is averse to being beholden to another for all and so many doe not owne the way of salvation But there may be a crying out earnestly for the blood of Christ and if it be by constraint so as the bent and inclination of the soule be not that way then it is not with the heart Deut. 5. v. 24 25.27 Israel engaged that whatsoever the Lord should speake to them by Moses they would heare and doe it and doubtles they meant as they said for the Lords uttering his voyce out of the fire and striking them with the feare of death thereby this occasioned their making that promise and yet the Lord saith v. 29. O that there were such a heart in them which implyeth more then a possibility that their whole hearts were not in this engagement So the stingings and awakenings of Conscience the servile feare of a curse wrath hell damnation these may force into engagements to owning the blood of Christ but these being extorted from them the LORD doth not account their hearts in them It is with many as with one that hath the Gangren or some sore disease upon a member of his body and there is no way to save his life but by sawing off the member if the man submitteth to this yet it is with abundance of unwillingnes meerly for the preservation of life so many finde the voyce of God to be a killing voyce without a Mediatour and to avoyde eternall death which else is inevitable they will looke to the blood of Christ but it is not out of a free choyce but because they cannot shift it and escape wrath I grant men are to looke unto the blood of Christ for freedome from wrath whither else should they looke for this and this obtained is a great priviledge Rom. 5. v. 9. Being justified by his blood we shall be saved from wrath Rom. 8.1 But a seing God as he is 1 Joh. 3. v. 2. and a fruition of his favour and unexpressible tokens of his love and the attaining everlasting communion with Christ c. these are included in Gospell Salvations and the other is but the least part of
16. v. 23. Coloss 3.17 And Gospell promises are the Caskets wherein the jewell Christ Jesus is layd up The Chariots whereby a soule may ride to that King of glory in triumph The Ships wherein it may imbarke it selfe and goe full saile to him for all the mercies it stands in need of 2 Pet. 1.4 2 Corin. 1.20 And when it heartily maketh use of Christ by these then it injoyeth the leadings of the Spirit of promise 5. When Spirituall things are those which the heart is most affected and taken up with and maketh out most after Rom. 8.5 They that are after the Spirit do minde the things of the Spirit i. e. minde them as if they had nothing else to minde or they minde these farre more then any other things They can see but little excellency in duties that others may highly esteeme of if they finde not the breathings of the Spirit in them Phil. 3. v. 3. We worship God in the Spirit They worshipped God in the flesh before in a carnall way but now in the Spirit Joh. 3. v. 6. What soever is of the Spirit is Spirit i. e. is Spirituall When the Spirituality of any wayes is the great attractive and drawing inducement to affecting of and walking in them When a soule doth so savour the things of the Spirit that there is a readines of heart to close with things because spirituall and never thinketh it selfe spirituall enough c. this argueth the leadings of the Spirit And hence beleevers are described by spirituality 1 Corin. 2.15 He that is spirituall i.e. a belee ever opposed to the naturall man v. 14. 6. When it is enabled to act for spirituall and Gospell ends in Gospell duties when it would not aime at selfe-advancement or its owne name and glory as they did Math. 6. v. 1.5 But when the great things it eyeth or would eye in all actings are the mortification of corruption and the attainement of Communion with God and Christ and increase of all grace growth in faith love selfe-denyal c. And when it seeketh for outward mercies in a subordination to these and in a way of subserviency to the interest and designes of Christ And when as the ultimate end of all it seeketh the glory of God 1 Cor. 10.31 Then it injoyeth the leadings of the Spirit and thereby hath its Adoption witnessed to it And thus I having discovered particularly How a soule may know that the Spirit hath witnessed Adoption 1. By it selfe 2. By Blood 3. By Water CHAP. XXI Ten Secondary Generall Evidences which accompany the witnessings of the Spirit in every one of those wayes of witnessing NOw I shall proceed to the Secondary Generall Evidences many of which if not all will accompany the witnessings of the Spirit in every one of those wayes of witnessing By temptation they may be sometimes interrupted yet not long whil'st a testimonie remaineth Evidence 1. When a soule injoyeth the witnessings of the Spirit it hath more then ordinary manifestations of that excellency which is in the things it is assured of If such a word as this cometh in a witnessing way the blood of Christ cleanseth thee from all thy sins The Spirit raiseth more then ordinary apprehensions of the blood of Christ It heard of its vertue and excellency before but now it can say not halfe was told me It highly prized it before but its estimation thereof is hereby heightned exceedingly Now nothing is comparable with the blood of Christ in its account So Psal 32.5 when he could say thou forgavest the iniquity of my sin then he could hold in no longer but cryeth out v. 1 2. Blessed is he whose transgression is forgiven Surely he accounted highly of forgivenesse before O but he had not such lively apprehensions of it untill it was witnessed to him v. 5. And now he writeth them blessed that have a partnership with him in this forgiving grace Evid 2. The witnessings of the Spirit fill the soule with unexpressible admiration of that Divine love which appeareth in and about its Adoption there were many passages between God and the soule which it passed over formerly and disregarded that now are brought to its fresh remembrance and that to heighten its admiration 1 Joh. 3.1 Behold what manner of love is this when they injoyed witnessings and could say we are the Sons of God when they had that hope of seeing God as he is and of being made like to him v. 2. Then their hearts were so full that they could not hold without broaching their apprehensions of this adopting love and admiration is forced to stand in the roome of expressions words are supplved with wondering Behold what manner of love Delusions may cause a man to wonder at his owne supposed freedomes from wrath and advancements to happines but Divine love is farre lesse admired then his owne advantage But where the witnessings of the Spirit are injoyed 1. A soule discerneth unexpressible love of good will in the first contrivance of its adoption it seeth that the wisdome of the creature would have been for ever non-plus'd if it had been left to that to finde out a way for its owne recovery and it admireth that God should so love the world as to send his Son his onely Son on this errand Joh. 3.16 and upon viewing that it cannot but say what manner of love is this 2. It findeth a love of compassion in his many strivings with it whil'st it was in a naturall condition this light of the Spirit helpeth it to looke a great way back and it seeth the walkings and tender-hearted workings of God towards it there how he at such and such a time allured perswaded and wooed it when it was in the midst of its rebellions against him and though it went on frowardly and in the stubbornenes of its heart yet he iterated his invitations againe and againe and O saith the soule that he should not give over and say that his Spirit should strive no more with me what manner of love is this 3. It vieweth his love of delight which is discovered in its Adoption and wondreth at that also Beleevers see infinite condescension there in regard of their owne unworthinesse and so cannot but cry out with the Apostle 1 Joh. 3.1 What manner of love is this that we who were enemies and fought against the Lord of glory We who were full of deformity and in our blood cast out to the loathing of our persons that we should be called the Sons of God O height depth length and bredth of this love If we had been made but as hired servants it had been an unspeakable priviledge but to be owned as Sons this is farre beyond it What manner of love is this Evid 3. Witnessings of the Spirit procure sorrow and selfe-correction for unkindnesses offered to the Lord the soule seeth how love wrought in the bosom of God towards it in such dealings as it put mis-interpretations upon before and had
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
39. c. but the Lords end herein was not to lead him into contradictory apprehensions to his Oath that he had passed just before but to give him an opportunity to beleeve above and against hope 7. In all importunities with God for the testimonie of his Spirit make use of arguments drawne from God himselfe doe not present the Lord with your prayers or any performances of your owne but urge his Name Nature Word or free promise c. Isai 63. v. 15. He pleadeth and expostulateth with the Lord Where is thy zeale and strength the sounding of thy bowels and of thy mercies towards me are they restrained And presently there is Assurance v. 16. Doubtles thou art our Father So Exod. 34.6 The Lord proclaimeth that he pardoneth iniquity transgression and sin and Moses taketh advantage to challenge God of his word a long time after Numb 14. v. 17 18. As thou hast spoken saying The Lord is long-suffering and of great mercy forgiving iniquity and at last he drew out a testimonie from the Lord. v. 20. I have pardoned according to thy word 8. Seeke for much inward acquaintance with the written word the word declareth what faith is and so for other graces It is the touchstone to try a testimonie by that is attained It is a preservative against sin and temptation if hidden in the heart Psal 119.11 Math. 4.10 and these yeelded to doe tend to weaken and darken Assurance Here I shall adde a few Rules about making use of Scripture that may be profitable not onely towards Assurance but to other ends also 1. Some spirituall Considerations seen to arise from the Word may be made use of as well as expresse Scriptures if thou hast a temptation that thou can'st not finde any expresse Scripture to helpe thee against it yet some Scripturall Consideration may be beneficiall towards thy reliefe and soule-establishment Psal 73. He was tempted by the prosperity of the wicked and the adversity of the Sainte to say v. 13. Verily have cleansed my heart in vaine and he was at a great losse v. 16 17. When I thought to know this it was too painfull for me untill I went into the Sanctuary But how was he kept up against the temptation before his going into the Sanctuary v. 15. If I say I will speake thus behold I should offend against the generation of thy Children This spirituall consideration kept it from prevailing viz. That if he should affirme it he must say that the Lord never had a people on Earth for Adam Noah Abraham Isaac Jacob and all the Sonnes of God that ever were have been exercised with afflictions and crosses 2. That which is agreeable to the drift and consonant to the minde of God or his maine end in any Scripture it to he owned as of God though not contained in expresse words in Scripture A Christian is apt to be stumbled when some part of a Scripture though of a perfect and entire sence be cast in if there be a variation in some termes from the words of Scripture and hereupon he is ready to reject it and to reckon it not from God Whereas if it beareth the sence of some one place or hath the drift of the Lord in it thou oughtest to improve it if sutable to thy Condition else all interpretations of the word were useles Math. 4. v. 9. Satan tempted Christ to worship him and Christ opposeth him with Deut. 6.13 10.20 Thou shalt feare the Lord thy God and serve him By feare here is meant worship as feare Isa 29.13 is expounded by worship Math. 15.9 And serve him is intended exclusively of service to any other as appeareth Deut. 6.14 And though neither worship nor onely be found in the places he â—lledgeth and the chiefe stresse of the answer resteth upon those two words yet because that is the true sence meaning of them hence Christ saith It is written thou shalt worship the Lord thy God and him onely shalt thou serve So that Scriptures in the true sence of them are usefull against temptation and towards Comfort or any spirituall end though the very termes be not found in the Word that be in thy thoughts 3. A Scripture made use of in one condition may have much deducible from it that may be succouring to a soule in another condition or that which is used upon one occasion may be usefull on another occasion Math. 4. v. 7. It is written thou shalt not tempt the Lord Christ maketh use of that Scripture Deut. 6.16 Here it was spoken to Israel Christ alledgeth it against Satan Here Israel is forbidden tempting God as at Massab of which see Exod. 17. v. 1.7 In their distresse and want they tempted God by saying Is God among us Their not trusting God for extraordinary preservations and provisions is their tempting of him and yet Christ alledgeth it against trusting of God for extraordinary preservations without a Call to it or when ordinary meanes is afforded 4. A part of a Scripture may be intended for thy present advantage not the whole Math. 4. v. 7. Christ maketh use of but part of that Deut. 6.16 So much of it as waâ— sutable to his present occasion So one part of a promise may be fulfilled to thee and it is no ground of questioning whither it were from the Lord or no because the whole of it is not accomplished to thee 5. A bare giving in of a word is not a safe ground for Conclusions about what is a soules duty or condition I observe that Christians in these dayes build much upon the giving or binting in of words When they are in a great ftreight about what is their duty or what they are called to if a written word be hinted though it speaketh nothing to the Case in hand neither expressely nor by Consequence yet if they have inclinations thereupon to one way more then another they are apt to Conclude their call to lie there Whereas if the word which is given in doth evidence this to be duty at this time or in this Condition then they have cause to blesse the Lord for the bringing to remembrance a word which is of Directive use to them But then they are to make not the giving in of the word but the word it felse the rule and warrant that this is their duty Others that know this or that to be the duty of beleevers yet they doe not set about it untill they have some particular word hinted in to encourage thereunto and they waite for this Blesse God when you have one but if the Spirit hath injoyned it once by the word which is its owne voyce it must needs be sin and disobedience to neglect the duty though he doth not adde inward impulsions to it Others upon the giving in of some Consolatory or witnessing word are apt to conciude about their in to dit in Christ thence But all these act very 〈…〉 1. Because Satan 〈◊〉 an hand in the
use solicitations by a word as well us the Divine Spirit Meth. 4. v. 6. Satan it 〈◊〉 Christ with an It is written 〈…〉 excite thee to that which as not thy duty by a word therefore unles thou can'st certainly promise thy selfe that it proceedeth from the Spirit of God it cannot be evidenting either of what is thy duty or Condition unlesse the word it false given in doth evidence it 2. Because I finder no Rule to Evidence that the Spirits himing in of words is a ground for such Conclusions I have heard many relate extraordinary passages of providence that attended the coming in of the word as they did not know that there was any such Scripture on where it was and yet opening the booke it was the first plâ—â—â— the eye was cast upon c. Now they ought to take notice of and owns 〈…〉 markeable wayes as these are 〈…〉 of the Spirit is not hereby to 〈…〉 conclude about their owne conditions for mediately from the hinting 〈◊〉 the word but mediately by their coming upon 〈◊〉 ends that the word it selfe which is hinâ—ed in pointeth at A beleever should thinke thus with himselfe Surely it is of great concernment to me to improve this word Lesser providences ought to be followed up towards Gospell ends but greater much more and therefore it standeth me in hand to looke about me that these remarkable ones passe not away without attaining some speciall ends And if the word be improved for the ends it aimeth at as Quickening supportment the acting of some graces c. These improvements of it are witnessing But if these be neglected the ends of the Spirit in casting it in are unattained and so the Conclusions drawne from it are ungrounded 3. Because the Prophet David ascribed all such effects to the word it selfe Psal 119. v. 24.50.105.133 It was the word that Directed Counselled Quickened and Comsorted him Doubtles there was an application of the Word else it would not have accomplished these ends But Application denoteth the Conveyance of the word into the heart and its implantation ingrafting and working mightily there which is sarre more then a hinting of it in or the bringing it to minde and yet he resolveth all into the word it selfe applyed rather then into the application 4. Because of the inconveniencies and dangerous consequences that usually attend building conclusions about its duty or condition upon the bare hinting in of words as hence a foule is often ready to reject a word sutable to its condition which if owned might be of great advantage to it O saith the soule I know not whither it onely came to my remembrance by often reading of it or were given in by the Spirit Whereas thou oughtest to have familiar acquaintance with the word Deut. 6. v. 7. and it is thy mercy if thy mind be filled with variety of words sutable to the severall exigencies necessities and temptations thou meetest withall Their being familiarized to thee should be so far from occasioning perplexity that it ought to be reckoned thy great mercy that thou hast them at hand when many are much at a losse for want of sutable words to their conditions But know that the Lord hath bundled up the Promises in the word that upon all occasions thou mightest have recourse to him by them for what thou wantest and so thou shouldest be so far from disowning a sutable word when hinted in that thou oughtest to goe and take a word when it is not given in It is thy duty to search the Scriptures when thou art at a losse about any matter and to improve any word futable to thy condition that thou findest as well as if it were hinted in John 5.39 Search the Scriptures Acts 17. v. 11. Againe some have persisted in the neglect of their duty a great while for the want of the giving in of a word and have lost much Communion with God hereby Others seeing themselves mistaken in their Conclusions from the hinting in of words have been led into a questioning of all their other Experiences Therefore if a word sutable to thy condition be given in blesse the Lord for it if not find out one and take it whether it be a witnessing quickning supporting or comforting word and pray over it yea give the Lord no rest untill he hath made a powerfull application of thy heart so as to draw that out after Christ by it and without this improvement of it for its proper end it pointeth at the hinting of it in will prove of but little advantage to ther though by the Spirit 9 Lastly Hold fast the Doctrine of Perseverance The Lord hath promised that he will put his fear in their hearts that he owneth in the everlasting Covenant that they shall not depart from him Jere. 32. v. 40. And see Psal 89 v. 30 31 32 33 34. If his Children forsake my Law if they breake my Statutes then will I visit their transgression with a rod and their iniquity with stripes Neverthelesse my loving kindnesse will I not utterly take from him My Covenant will I not breake Here the Lord declareth what he will doe if his people sin not cast them off but correct them So Isa 54. v. 8 9 10. As I have sworn that the waters of Noah should no more goe over the earth so have I sworn that I would not be wroth with thee nor rebuke thee For the mountaines shall depart and the hills be removed but my kindnesse shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on thee A Saint may fall into sin but he cannot fall from his faith See Luke 22.32 comp with John 17.20 Let goe the doctrine of perseverance and thy peace will be like a morning dew that passeth away but retaine this and then thou mayest rejoyce in the hope of the glory of God FINIS ROSES FROM SHARON OR Sweet Experiences Gathered up by some precious hearts whilst they followed on to know the Lord. Published for publick Soul-Advantage Cant. 4.16 Awake O North-wind and come thou South blow upon my Garden that the Spices thereof may flow out Let my beloved come into his Garden and eat his pleasant fruits Cant. 7.12 Let us get up early to the Vineyards let us see if the Vine flourish whither the tender Grape appeare and the Pomegranats bud forth there will I give thee my Loves LONDON Printed by M. S. for Livewell Chapman 1654. The Epistle to the Reader Christian Reader AS Christ the spirituall Aaron doth beare the Names of spirituall Israelites on his heart so they also doe bear his name on theirs They are the Epistle of Christ and have his will written by the finger of the Spirit on their inward man There is much entercourse and communion between Christ and them and many sweet pussages which carnall hearts know not of There are many outgoings of their Joules towards Christ and incomings of Christ into