Looking Unto Jesus, Book 8 · Chapter 2 · Section 4
SECT. IV. Of hoping on Jeſus in that reſpect.
4. LEt us hope in Jeſus, carrying on the great work of our ſalvation for us in theſe particulars; thus was the Apoſtles Prayer,Rom. 15.13. Now the God of hope fill you with all joy and Peace in believing; that ye may abound in hope through the power of the holy Ghoſt; could we abound in hope that Chriſt's Aſcenſion, Seſſion, and Miſſion of his Spirit did belong to us, we ſhould never be aſhamed; Hope maketh not aſhamed. Rom. 5.5.O then let us look to our hope, and be ſure that it be of the right ſtamp! which in reference to every of theſe paſſages we may examine thus. As —
1. If Chriſt's Aſcenſion be mine, then am I aſcended with Chriſt: I mean not in reſpect of any bodily Aſcenſion, for that muſt not be untill the laſt day; nor in reſpect of any eſſential, ſubſtantial ſoul-aſcenſion, for that muſt not be before the ſeparation of ſoul and body at our deaths-day: but in reſpect of our ſpiritual aſcenſion, for ſo we may aſcend into heaven by faith and love; though for the preſent we are on earth;Col. 3.1, 2. if ye be riſen with Chriſt, ſeek thoſe things which are above, where Chriſt ſitteth at the right hand of God; ſet your affections on things above, and not on things on the earth. If Chriſt our Head be aſcended, then we that are his Members muſt needs follow after him in our affections: Chriſt tells us, Where our treaſure is, there will our hearts be alſo. Mat. 6.21.If Chriſt our Treaſure be aſcended into heaven, our loves, our affections, our hearts will follow after him: and if our hearts be in heaven, no queſtion but we our ſelves both ſouls and bodies ſhall at laſt aſcend; when Chriſt aſcended, we aſcended virtually with him, now we aſcend ſpiritually, and at laſt we ſhall aſcend bodily; for he that aſcended ſhall deſcend, and then we ſhall meet him in the ayr, and ſo ſhall we be ever with the Lord. 1 Theſ. 4.17.In the mean time to maintain our hope, let us aſcend dayly by faith and love; and this is our character, that Chriſt's Aſcenſion is truly ours.
2. If Chriſt's Seſſion be mine, then am I ſet down with Chriſt in heavenly places; I mean not bodily, but by faith, which faith makes it as ſure to my ſoul as if I had a foot already in heaven; Faith is the ſubſtance of things hoped for, Heb. 11.1.and the evidence of things not ſeen. By faith I now ſit in heavenly places, in that I verily believe I ſhall do it one day; my hope is now certain, in that I am as ſure of that I look for, as I am of that I have already received; it is the common objection, We ſee it not. As the Apoſtle ſaid of Chriſt, We ſee not yet all things put under him; but he preſently anſwers, We ſee Jeſus who was made a little lower than the Angels, crowned with glory and honour, Heb. 2.8, 9.and ſo we may be ſure the thing is as good as done; for if he be above, all muſt come under; in like manner we ſee not our ſelves in preſent poſſeſſion, but we ſee Chriſt crowned, and our ſelves ſitting with him virtually; and therefore at laſt we ſhall ſee our ſelves actually crowned, and ſitting together with Chriſt in heavenly places. In the mean time faith takes poſſeſſion of the Kingdom of Heaven; ſaith makes the ſoul even now to converſe with God,1 Tim. 6.19. and Chriſt, and Saints and Angels; Faith layes hold upon eternal life, it puts the ſoul as it were into heaven, and ſets it down at the right hand of Chriſt; and this is our character, that Chriſt's Seſſion is truly ours.
3. if Chriſts ſpirit be mine, and ſent to me, then have I both the perſon, and train of the ſpirit of Chriſt; it is the having the ſpirit, and the working of the ſpirit in me, that is my evidence of the Spirits miſſion; I look upon this as the greateſt Queſtion, and the weightieſt, and moſt important caſe of conſcience that can be propounded or known of us; viz. Whether the ſpirit of Chriſt doth reſide in us? or whether we have a well-grounded hope to ſay of our ſelves that we have the in-dwelling of the ſpirit of God? Know ye not that ye are the Temple of God (ſaith the Apoſtle) and that the ſpirit of God dwelleth in you? 1 Cor. 3.16. 1 Cor. 6.19.And again, Know ye not that your bodies are the Temples of the holy Ghoſt? In this Queſtion he ſeems to put it out of Queſtion, that true Chriſtians ſhould know, and in right temper do know that the ſpirit of God dwells in them; if we know not this, we cannot know that we have any part in Chriſt; becauſe the holy ſpirit is the principal bond of our union betwixt Chriſt and us; if we know not this, we cannot know that we are juſtified, for we have nothing to do with Chriſt's Righteouſneſs, by which we are juſtified, untill by our ſpiritual union Chriſt is made ours; if we know not this, we cannot know we are the adopted Children of God, for it is the ſpirit of adoption,Rom. 8.15. whereby we cry in our hearts, Abba Father: if we know not this, we cannot know that we are ſanctified, for it is the ſpirit which is the beginner and perfecter of our ſanctification; if we know not this, we cannot know that our prayers are heard, for it is the ſpirit that helps our infirmities, Rom. 8.26.and that makes interceſſion for us with groanings which cannot be uttered; if we know not this, we cannot know whether we are in error or truth; or whether our religion which we profeſs be true or falſe, for it is the ſpirit who enlightens us, and teacheth us, and leadeth us into all truth; if we know not this, we cannot know our own comforts, for he is the only true Comforter, from whom all ſound comfort ſprings. Come then and put we our ſelves to the trial; Let us ſearch whether we have the ſpirit of Chriſt, which we may reſolve (if we will not deal deceitfully with our own hearts) by theſe following ſigns.—
1. The Spirit of Chriſt is the ſpirit of illumination; if he dwell in us he will enlighten our eyes, reveal to us thoſe ſaving truths of God as they are in Jeſus; But the Comforter which is the Holy Ghoſt, John 14.6. 1 Joh 2.20. v. 27.whom the Father will ſend in my name, he ſhall teach you all things.—But ye have an unction from the holy One, and ye know all things. —But the anointing which ye have received of him abideth in you and ye need not that any man teach you, but as the ſame anointing teacheth you of all things; and hence it is that this holy ſpirit is called the Spirit of wiſdom, Eph. 1.17.and revelation in the knowledge of God.
2. The Spirit of Chriſt is the ſpirit of adoption; it brings our ſouls into that bleſſed eſtate that we are the Children of God:Rom. 8.15. Gal. 4.6. Ye have not received the Spirit of bondage again to fear; but we have received the ſpirit of adoption, whereby we cry Abba Father. And becauſe ye are ſons, God hath ſent forth the ſpirit of his ſon into your hearts, crying, Abba Father.
Zach. 12.10. Rom. 8.16.3. The ſpirit of Chriſt is a ſpirit of prayer. I will pour upon the houſe of David, and upon the inhabitants of Jeruſalem the ſpirit of grace, and of ſupplication,—Likewiſe the ſpirit alſo helpeth our infirmities, for we know not what we ſhould pray for as we ought, but the ſpirit it ſelf maketh interceſſion for us with groanings which cannot be uttered. It is not ſaid that the ſpirit teacheth us words, and fluent phraſes, but it teacheth us to pray in the heart and ſpirit with ſighs and groans.
4. The ſpirit of Chriſt is a ſpirit of ſanctification; the Apoſtle having told the Corinthians that they had been notorious ſinners,1 Cor. 6.11. Rom. 1.4. ſaith further, that they were waſhed and ſanctified by the ſpirit of God. Hence the holy ſpirit is called The ſpirit of holineſs; becauſe he makes us holy who were in our ſelves corrupt and ſinful. If we have thi… ſpirit, it inclines our hearts to the things above, it mortifies our luſts, it brings us nearer unto God: the ſpirit therefore that is impure and encourageth men in ſin, and cries up carnal Liberty, is certainly none of the ſpirit of Chriſt; and by this one ſign many carnal pretenders of our times may be juſtly convicted.
5. The Spirit of Chriſt is a ſpirit of love. God is love, and he that dwelleth in love, dwelleth in God,1 John 4.16. Gal. 5.22. and God in him; as the ſpirit is love, ſo it begets love in the hearts of his people; The fruit of the ſpirit is love, joy, peace, long-ſuffering, gentleneſs, goodneſs, faith, meekneſs, temperance. All theſe graces are the fruits of the ſpirit, but the firſt grace in the link is love: by his ſpirit we are taught to love God, not only for his benefits, but in reſpect of his nature; for his goodneſs, mercy, juſtice, holineſs, and all other his ſaving attributes; by his ſpirit we are taught to love any thing that hath but the ſtamp and image of God upon it: but as touching brotherly love, 1 Theſ. 4.2.ye need not that I write unto you, for ye your ſelves are taught of God to love one another; the moſt of the Heretical ſpirits of theſe times do hereby ſhew that they have not the Spirit, their very religion lyeth in rayling at miniſters, and reproaching thoſe that are not in their way; this is far from the Spirit of love that is in God's Children; certainly where there is malice, hatred, ſtrife, bitter-envyings, raylings, revilings, for ſuch kind of perſons to lay claim to the Spirit of unity, it is a piece of impudent vanity, and a falſe ſuggeſtion from their own corrupt erring ſpirit, or from the ſpirit of error himſelf, who is an hater, reviler, and the accuſer of the brethren.
6. The Spirit of Chriſt is a leading Spirit;Rom. 8.14. As many as are led by the Spirit of God they are the Sons of God. But what is this leading of the Spirit? I Anſwer—
1. It is a drawing of the ſoul Chriſt-ward;Cant. 1.4. Draw me (ſaith the Spouſe) and we will run after thee. There muſt be a drawing of the ſoul in every duty to Jeſus Chriſt; I ſay to Jeſus Chriſt; for a man may be furniſhed with eminent gifts, and with ſuitable aſſiſtance in the laying out of thoſe gifts from the Spirit, and yet he may be without the leadings of the ſpirit; gifts exerciſed cannot ſuppreſs corruptions in a man's own heart, and hence they that uſed their gifts, are called workers of iniquity; Mat. 7.23. Jer. 30.21.gifts do not carry out the heart towards Chriſt, but graces do; I will cauſe him to draw near, and he ſhall approach unto me, for who is this that engaged his heart to approach unto me, ſaith the Lord.
2. It is a giving liberty to the ſoul to walk in the wayes of Chriſt.2 Cor. 3.17. Where the ſpirit of the Lord is, there is liberty; I mean not a liberty to ſin, but to duty, nor yet every liberty to duty; for a man may exerciſe himſelf in the external part of all duties, and yet be without the leadings of the ſpirit; but I mean ſuch a liberty, as when a ſoul accounts it an high favour from the Lord, if he will but uſe him in any ſervices for himſelf, when it finds more delectation in theſe, than in any other wayes;Pſal. 119.34, 173, 174. Rom. 7.22. Rom. 8.2. I have choſen the way of truth (ſaith David) and therein is my delight. And I delight in the law of God, after the inner man (ſaith Paul) for the law of the ſpirit of life in Jeſus Chriſt, hath made me free from the law of ſin and death.
3. It is a corroberating, or ſtrengthening of the ſoul againſt all thoſe impediments, that would hinder it in the wayes of Chriſt;Iſa. 63.11, 12, 13, 14. Iſrael is ſaid to be led by the ſpirit of the Lord; and how did he lead them, but by dividing the waters before them, and by keeping them that they ſhould not ſtumble? many times God's holy ones are beſet with temptations, they find their hearts full of deadneſs, hardneſs, unbelief, and all manner of diſtempers; now if at ſuch a time the mountains have been made planes, if at ſuch a time corruptions have been born down, and their hearts have been let out towards Chriſt, certainly theſe are the leadings of the ſpirit:Rom. 8.13, 14. If ye through the ſpirit do mortifie the deeds of the body, ye ſhall live; for as many as are led by the Spirit of God, are the Sons of God: the particular [for] argues mortification to appertain unto the leadings of the ſpirit. There is in the Saints a conſtant oppoſition between the works of the fleſh, and the works of the ſpirit;Gal. 5.17, 18. now when the works of the fleſh are kept underneath and prevailed againſt, then a ſoul enjoyeth the leadings of the ſpirit; I know ſuch oppoſitions are not in any but Saints; carnal men would wonder that any ſhould complain for want of ſtrength unto duties, why, they can eaſily come up to them, and be in the exerciſe of them; but alas! this ariſes either from Satans not moleſting them in the performance of duty, becauſe they look not beyond the external part of it; or from their own inſenſibleneſs of the working of corruption, when yet it doth act: only a gracious heart findeth that if it be not ſtrengthened by a Power beyond its own, it cannot act any grace, or perform any duty as acceptable to God; and hence the Apoſtle prayes, That they might be ſtrengthened with might by his Spirit in the inner man.Eph. 3.16.
4. It is an enabling of the ſoul to act in Goſpel-duties for Goſpel-ends; when the ſpirit leads, the ſoul never aims at a ſelf-advancement; it never looks at its own name and glory, as they did, in Mat. 6.1, 5. but it eyes in all its actings the mortification of corruption, and the attainment of communion with God and Chriſt, and the increaſe of all Grace, Faith, Love, Patience, Meekneſs, ſelf-denial, &c. or if it ſeek for outward mercies, it ſeeks them in a ſubordination to theſe, and in a way of ſubſerviency to the intereſt and deſigns of Chriſt: in all things whether outwar… or inward, it ſeeks the glory of God, as the ultimate end. And in theſe particulars conſiſts the leadings of the ſpirit of Chriſt.
Rom. 8.16. 1 John 5.10.7. The ſpirit of Chriſt is a witneſſing ſpirit. The ſpirit it ſelf beareth witneſs with our ſpirit that we are the children of God: and every one that believeth hath the witneſs within himſelf. But of this two queſtions. 1. What is this witneſſing work of the ſpirit? 2. How doth the ſpirit thus witneſs? for the firſt, I anſwer.
1. In general; witneſſing is a giving in ſome evidence upon our knowledge how the matter in queſtion ſtandeth, that thereby others may be aſcertained of the truth of the thing:Deut. 19.15. John 8.17. At the mouth of two or three witneſſes ſhall the matter be establiſhed; theſe words Chriſt cited, and ſaid, It is written in your Law, that the teſtimony of two men is true; not but that it was certain in it ſelf before, but that now by the teſtim ny of two it is rendred certain unto thoſe that queſtion the ſame; this is witneſſing.
2. In ſpecial; The witneſſing of the ſpirit is an Office of the ſpirit, whereby it works the ſoul into a knowledge, perſwaſion, or concluſion of its acceptation into favour with God in Chriſt. Now the ſpirit witneſſeth either objectively, or efficiently.
1. Objectively; When it only affords ſuch ſpecial operations as have an aptitude to aſcertain the ſoul, but do not aſcertain, thus many a time the Spirit comes and brings in ſuch, and ſuch aſcertions or affirmations of our adoption, as if they were but duly obſerved, might manifeſt the ſame, but we over-look theſe evidences, we will not hear what the ſpirit ſpeaks to us;John 3.11. We ſpeak that we know (ſaith Chriſt) and teſtifie that we have ſeen; but ye receive not our witneſs: ſo may the ſpirit complain, I have teſtified to you that which I know, I have ſaid that ye were children of God, but ye have not received my witneſs; doubtleſs it is a ſinful neglect not to yield attention unto the voyce of the ſpirit; and yet the ſpirit in this way may be reſiſted.
2. Efficiently; and if the ſpirit witneſs thus, it cannot be reſiſted; in this way the ſpirit cauſeth the ſoul to conclude of its adoption by its ſpeakings to it: this is not onelyonly the aſſertions or affirmations of our adoption, but the aſſurances of our ſouls that we are adopted.Rom. 8.38. Job. 19.25. 1 John 3.24. I am perſwaded, ſaith the Apoſtle, and I know that my Redeemer liveth ſaith Job. And hereby we know that he abideth in us, by the Spirit which he hath given us. But—
2. How doth the Spirit thus witneſs? I anſwer, 1. Immediately. 2. Mediately.
1. Concerning the immediate teſtimony of the Spirit there is ſome controverſie: Antinomians would have no other teſtimony but this; all other evidences (ſay they) are deceiving evidences; or if not deceiving, yet to make uſe of them it were but to light a candle to the Sun; for what are the graces of the Spirit in compariſon of the Spirits own teſtimony? and it may be the running into this extream hath cauſed others abſolutely to deny any ſuch teſtimony; or at leaſt to ſay for theſe enthuſiaſms or inſpirations, let them boaſt of them that have them, w… know no ſuch thing. Methinks a middle betwixt both theſe (as it is proved by others) is moſt conſonant to truth; for neither can I reject the graces of ſanctification from being grounds of our aſſurance; neither dare I deny but there is ſomething of the work of the Spirits teſtimony which is an immediate work. Let us h…ar what others ſay of it—
Certainly there is a work, wherein the ſpirit acts as in illumination; and infuſion of good motions into us,Ford of the Spirit. wherein by a ſecret influence upon the heart he quiets and calms the troubled ſoul concerning its condition by his own immediate power, without any grounds from Scripture without, or graces within.
There is a threefold work of the ſpirit; firſt, to conveigh and plant grace in the ſoul 2. To act and help us to exerciſe the graces which are planted there. 3. To ſhine upon and enlighten thoſe graces:Caryl on Job chap. 10. this laſt work the ſpirit fulfills two wayes; firſt by arguments and inferences, which is a mediate work. 2. By preſence and influence which is an immediate work; this the Apoſtle calls, witneſs-bearing; There are three that bear witneſs in Earth, The ſpirit, and water, and blood; the ſpirit brings in the witneſs of Water and Blood, which is his mediate work; but beſides and above theſe he gives a diſtinct witneſs of his own, which is his immediate work, is in a way of peculiarity and tranſcendency called the witneſs of the Spirit.— As it is with the motions of the ſpirit, many a time the ſpirit excites a man to ſuch or ſuch duties, by laying his hand immediately upon the heart, and thereby inclining it to obey thoſe motions; ſo in this caſe when a poor ſoul ſits in darkneſs, and ſees no light,Boltons direct for a comfortable walking with God. ſometimes upon a ſudden it is (as it were) taken up into the third Heaven; and this is in ſuch away that though the ſpirit of a man really believe it, and is immediately calmed by it, yet it cannot tell how it came to paſs.
There is a Teſtimony of the ſpirit, which ſometimes the ſpirit may ſuggeſt and teſtifie to the ſanctified Conſcience, with a ſecret, ſtill, heart-raviſhing voice, thus, or in the like manner, Thou art the child of God; thou art in the number of thoſe that ſhall be ſavid; thou ſhalt inherit everlaſting life: and that as certainly and comfortably, as if that Angel from Heaven ſhould ſay to thee, as he did to Daniel, greatly beloved.— Mighty and remarkable was the work of the ſpirit this way upon the heart of that noble Martyr, Robert Glover, upon the firſt ſight and repreſentation of the ſtake, when he cryed, he is come, he is come. Such an immediate ſpringing of the ſpirit was in the heart of Maſter Pecocke, who after many dayes of extreameſt horrour, profeſſed, The joy which he felt was incredible. Such an immediate work was upon the heart of Miſtris Brettergh who after the return of her beloved, ſuddenly cryed out, How wonderfull! How wonderfull! how wonderfull are thy mercies O Lord! O the joys, the joyes, the joyes that now I feel in my ſoul! we feel and acknowledg by daily experience, that Satan doth immediately inject, and ſhall not the bleſſed ſpirit after his holy and heavenly manner immediately alſo ſuggeſt ſometimes?
As there is in the eye, lumen innatum, a certain in-bred light,Rutherford on Joh. 12. P. 100. to make the eye ſee lights and colours without; and as there is in the ear, aer internus, a certain in-bred found and air, to make it diſcern the ſounds that are without; ſo is there in a gracious heart, a new nature, an habitual inſtinct of Heaven to diſcern the conſolations of God's Spirit, immediately teſtifying that we 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 knows and owns it. But for fear of miſtakes, in this caſe obſerve we theſe Rules.
1. That although the ſpirit may immediately teſtifie without any expreſs or formal application of a word, yet he never teſtifies but according to the Word. If a man that never felt ſin a burthen, that throws away all duties of Religion, that never Prayes, Reads, Hears, or Meditates, ſhall ſay that he is filled with joy, Peace, and, the aſſurance of God's Word, it is certain the holy Spirit is not the Author of this, becauſe the promiſe of peace belongs to none of this ſtamp; ſee Math. 11.28. Iſa. 57.15. Mal. 5.3, 4, 5, 6, 7, 8.
2. That ordinarily the ſpirit brings in his teſtimony either in duty, or after duty. I have ſeen his wayes, and I will heal him; I will lead him alſo, Iſa. 57.18, 19.and reſtore comforts to him and to his mourners; I create the fruit of the lips, peace, peace to him that is far off, and to him that is near, ſaith the Lord, and I will heal him. I know there may be a caſe of grievous temptations, and at ſuch a time the ſpirit of God may come in by a ſudden irradiation, and chear the ſoul wonderfully, though it knows not how; yet uſually the ſpirit brings in his teſtimony either in duty, or not long after duty.
3. That ſuch teſtimonies of the Spirit beget only an actual aſſurance during the preſent exigency, or in order to ſome preſent deſign that God is working thereby; theſe are extraordinary dainties, that God will not have us feed conſtantly upon; a gleam of light in a dark winters night, when a man cannot coaſt the Country, and diſcern his way by thoſe marks which direct him at other times; or as a lightning from a thunder-cloud, that comes juſt in the moment when a man is ſtepping into a pit that would ſwallow him up; now a Traveller will not depend alwayes upon ſuch guides, but rather he will chooſe to travel by day; and learn out ſuch way marks as may be ſtanding aſſurances to him that he is in the way. And therefore—
2. The ſpirit witneſſeth mediately; and that either without, or with argumentation. But both from the Word.
1. Without argumentation, and that is when the ſpirit applies ſome ſuitable word to the ſoul, and without more ado enables the ſoul to cloſe with that ſuitable word. As for inſtance, thou art burthened for ſin, and thou haſt prayed earneſtly for pardon of ſin, and even then a ſecret whiſper of the Spirit caſts that word into thy heart,Hoſ. 14.4. Mat. 11.28. I will heal thy back-ſlidings, and love thee freely, or ſuch a voice as that, come un-unto me all ye that labour, and are heavy laden, and I will give you reſt. Now this is a direct teſtimony; only I dare not leave it without a caution.—Some can relate extraordinary paſſages of providence attending the coming in of ſuch and ſuch a word: as that they did not know there was any ſuch Scripture, nor did thy know where it was and yet in opening the Book, it was the very firſt place their eye was caſt upon; or they wanted a Book, and in the uſe of ſome other means unexpectedly a word was ſpoken, or remembred, ſo pat to the caſe, as if it had been a very meſſage from Heaven: certainly the Spirits hinting in of words thus, is very obſervable; yet a bare giving in of a word is no warrant that it comes from the ſpir… unleſs the ſoul come up to ſome end which the word it ſelf poynteth at; there muſt not only be a word, but a cloſing with the word, and improving of the word, for the ends it aymeth at, as quickning, comforting, ſupporting, acting of ſome graces, or ſuch like; and by this we may know that the teſtimony is true, and proceeds from the Spirit of God.
2. With argumentation, and that is when the Spirit brings in the teſtimony of blood and water; I may call it a teſtimony of Faith, and other graces of the Spirit written in our hearts, and brought out by the ſpirit in a way of argument, as thus—He that believeth, hath everlaſting life; but I believe, Ergo. The firſt propoſition is the Goſpel, and in this way it is the firſt work of the ſpirit to open our eyes, for the underſtanding thereof. The ſecond propoſition is thy caſe, or my caſe; and here the Spirit enlightens the ſoul to ſee it ſelf under that condition, but I believe. Indeed many times this is not ſo eaſily done, and therefore the ſpirit doth elicite and draw forth the ſoul to an aſſent by a further evidence of argument, True (ſayes the ſoul) he that believes hath everlaſting life, but I am none of thoſe believers, and therefore what doth this promiſe concern ſuch an unbelieving wretch as I am? In this caſe now the Spirits work is longer, or ſhorter, even as he pleaſeth; if it will be no better, the Spirit is fain to produce ſome other proofs of Scripture, as evidence faith in the ſubject in whom it is; ſuch as purifying the heart, love to God, his wayes, his people, &c. and poſſibly it goes further yet, and proves thoſe graces to be in the ſoul by further marks.—I know ſome object, if the ſpirit ſay, thou art a believer, becauſe thou haſt love, the ſoul may doubt ſtill whether it have love or no; and if the ſpirit ſay, thou haſt love becauſe thou delighteſt in God's Commandments; the queſtion may be ſtill, whether that delight be ſincere, or counterfeit; pure, or mixed; and therefore ſay they, There can be no judgment of a man's juſtification by his ſanctification; or of his ſanctification by the operation of particular graces.
I Anſwer, it is true, that whiles I endeavour to diſcover theſe graces meerly by reaſon, they may be ſtill ſubject to queſtion, and ſo they can make no firm aſſurance; but in the ſoul that is graciouſly aſſured this way, the Spirit of God reſts the heart upon an ultimum quod ſic: he convinceth the ſoul by that which is moſt viſible in him, and ſo ſtops the mouth of cavilling reaſon from perplexing the queſtion any more. Indeed it is a fine skill to know whether a true aſſurance be meerly rationall, or from the witneſs of the Spirit of God? whether it be wrought out of a man's own brain, or wrought into his heart by the Holy Ghoſt? now in ſome caſes we may diſcern it, as thus; the aſſurance that the Spirit gives, doth ſometime ſurpriſe a man unexpectedly, at unawares; as it may be in a Sermon, that he came accidentally unto; or in a Scripture, that I caſt a tranſient-glancing eye upon; but thus doth not reaſon. Again, The aſſurance that the ſpirit gives, maintains a ſoul in a way of reliance and dependance, when it ſees no reaſon why he ſhould do ſo; or it may be when he ſees a reaſon why it ſhould not be ſo; as it is ſaid of Abraham in another caſe,Rom. 4.18. that he believed in hope againſt hope; faith told him there was hope that he ſhould be the Father of many Nations, when reaſon told him there was none. Again, The aſſurance that the ſpirit gives, is attended with an high eſteem of Prayer, Duties, Ordinances, and in the iſſue (which is the moſt principal ſure mark) it purifies the ſoul that hath it,1 John 3.3. He that hath this hope purifieth himſelf, even as he is pure; he is ever waſhing himſelf from ſin, and watching againſt ſin, and taking all poſſible care to keep himſelf pure and unſpotted in this preſent evil world, it keeps the ſoul humble, and lowly, it being impoſſible that ſuch a teſtimony of the ſpirit, and ſo intimate a converſe with God, and the light of his countenance ſhould not reflect low thoughts upon a man's ſelf concerning himſelf; ſuch a man cannot but ſay, Lord, what am I that thou haſt brought me hitherto? what? for ſuch a peeviſh, unbelieving, impatient ſoul as mine is, to be carryed in thy arms, and cheered with thy ſmiles, and to enjoy the comforts of thy ſpirit? Oh what a wonderful, merciful gracious God have I?
Yet in all this I exclude not the Spirit in drawing a rational evidence from Scriptures; certainly the ſpirit helps in a general way, by making uſe of our reaſon, only it elevates and improves our reaſon to a further aſſurance by a ſupernatural aſſiſtance; as in Prayer, and in Preaching of the Word, there may be a common aſſiſtance of the Spirit of God; but there is another kind of praying and preaching by the Spirit, which the Scripture often ſpeaks of, and calls the ſpirit of ſupplication, and the demonſtration of the ſpirit; and that is not performed by a common or general, but by a ſpecial and particular aſſiſtance of the Spirit of God; ſo there is a two-fold influence of the Spirit in putting forth acts of aſſurance in the heart, even of a Godly and Sound Chriſtian; the very ſame man may act aſſurance ſometimes rationally, and ſometimes ſpiritually; in the former the ſpirit acts too, but in a common way, only in the latter, is the ſupernatural, ſpecial aſſiſtance, which peculiarly is ſaid to be the witneſs of the Spirit. I ſpeak not againſt rational evidences, only it concerns us to apply our ſelves to the Spirit to ſuperadd his teſtimony: O let us not ſo content our ſelves with ratioral evidences, but that we labour to elevate the evidence of reaſon into a teſtimony of the Holy Spirit of God. To wind up all I have ſaid—
O my ſoul, try now the hope of the ſpirits indwelling by theſe ſeveral ſigns; art thou enlightned ſavingly in the knowledg of God, and of Chriſt? art thou a Child of God, one of his adopted ſons for whom he hath reſerved the inheritance? haſt thou a ſpirit of Grace and Supplication? a ſpirit of Sanctification? a ſpirit of Love? art thou led by the ſpirit? doſt thou feel the drawings of thy ſoul in every duty to Jeſus Chriſt? doſt thou feel a liberty, or a delight in thy ſoul to walk in the way of his Commandments? doſt thou feel any ſtrength to come in againſt thy corruptions; doſt thou feel the ſpirits help to act in Goſpel-duties for Goſpel ends? haſt thou ever had the immediate teſtimony of the ſpirit? or if not ſo; haſt thou ever had the immediate teſtimony of the ſpirit without any argumentation? haſt thou unexpectedly dipt and lighted on ſome places of ſcripture that hath ſatisfied thy ſoul as with marrow and fatneſs? or if not ſo neither, haſt thou the immediate teſtimony of the Spirit with argumentation? canſt thou argue thus, He that believeth ſhall be ſaved but I believe, therefore I ſhall be ſaved. Or if any doubt be made of the aſſumption; canſt thou prove it by ſuch other graces as accompany faith, and are the fruits of faith? canſt thou ſay by the help of the ſpirit, and ſhinings of the ſpirit, that theſe, and theſe graces are in me, and have been acted by me; yea, I do love God and …hriſt, I do repent of my ſins, &c. ſurely then thy hope is well grounded, thou haſt the indwelling of the ſpirit; it is thine, even thine.