Scripture Light the Most Sure Light, Sermon 13

Scripture Light the Most Sure Light · Sermon 13

p. 111A LIFTING UP IN THE Want of Aſſurance.

Sermon VII

PSALM, 42.11.

Why art thou caſt down, O my Soul?Stepney, May, 21. 1648. and why art thou diſquieted within me? &c.

Inſtance 4 SOmetimes the diſcouragements of Gods people are drawn, From the want of their Evidence for Heaven.

And thus they reaſon, or argue; I am a poor creature, who do want Aſſurance o… the love of God, and of mine own Salvation; therefore I am thus diſcouraged: indeed, if I had any evidence of an intereſt in Chriſt, I ſhould never be diſcouraged whatever my condition were; but alas! I want the Aſſurance of Gods love, and of eternal life; ſhould I now die, I do not know, whether I ſhould go to Heaven or Hell, and what would become of my ſoul to al eternity, O! I want Aſſurance of my Salvation, and therefore I am thus diſcouraged, p. 112have I not juſt cauſe and reaſon for my diſcouragements now?

Anſw. No, no reaſon yet. It is indeed, a great evil, and a ſore affliction, to want the Aſſurance of Gods love, and of ones own Salvation: yet notwithſtanding, the want of this Aſſurance, is no ſufficient ground or bottom for your diſcouragement. I confeſs, it is a great evil and a ſore affliction, for a man to want Aſſurance: for ſin and affliction are twiſted together in the want of Aſſurance. As of al bleſſings, thoſe are the greateſt, where Grace and comfort are joyned together, ſo where ſin and affliction are twiſted together, of al afflictions they are the moſt afflictive, and thus it is in the want of Aſſurance: for as in Aſſurance, there is ſomthing of Grace, and ſomthing of comfort or reward, ſo in the want of Aſſurance, there is ſomwhat of ſin or unbelief, and ſomwhat of affliction too, ſin and affliction, affliction and ſin are both twiſted together in the want of Aſſurance.

The truth is, a man that wants the Aſſurance of Gods love, and of his intereſt in Chriſt, is neither fit to receive mercy from God, nor to make return of love, and praiſe to God as he ſhould: Not fit to receive mercy as he ſhould, for though he would have Chriſt come in, yet by unbelief he ſhuts the door againſt him; and he makes an evil interpretation of mercies offered unto him; if a mercy or bleſſing be tendered unto him, he ſaith, this comes in judgment to me, it is a bleſſing, indeed, in it ſelf, but I fear it is a judgment to me: Thus he makes an il interpretation of bleſſings and ſo unfit to receive. And he is not fit to make returns of love to God again. Aſſurance returns praiſe. And therefore ſaith the text here, O! my ſoul, wait on God, hope in God, for I ſhal yet praiſe him, why? for he is my God, praiſe grows upon aſſurance: and upon this account, I ſay, he is neither fit to receive mercy, nor to make return of praiſe as he ſhould.

Yea further, He that wants Aſſurance of Gods love, converſeth too much with Satan; as he that hath the Aſſurance of Gods love, doth converſe with Chriſt, the ſpirit bearing witneſs to him, that he is the Child of God: So he that doth want Aſſurance, converſeth with Satan, and Sacan, (though falſly) is ſtil bearing witneſs to his ſpirit, that he is not the child of God. and is it not a miſery to be in theſe converſes with Satan? to be under his helliſh droppings? David, felt one pang of unbelief, and he cryed out and ſaid, It is too painful for me, O! what a pain is it then, to lie bed-rid of an unbeleeving heart? you know, a chaſt and a loving wife, counts it an affliction to her, to be followed with the ſolicitations of an unworthy perſon, to ſuſpect, and be jealous of her husbands love; for ſaith ſhe, he doth therefore follow me with theſe ſolicitations, makeing me to ſuſpect my husbands love, p. 113that ſo he may attain his own filthy deſires. So ſaith a gracious ſoul, the Devil is alwaies following and tempting me, to ſuſpect the Love of Chriſt; and he doth therefore do it, that he may attain his mind upon me; for the Devil knows wel enough, that the more I ſuſpect Chriſts Love, the more I ſhal embrace Satans love. The truth is (Beloved) this want of Aſſurance of Gods Love, or Intereſt in Chriſt, is an in-let to many ſins and miſeries; for firſt a man doubts of his own Salvation, and after he hath continued doubting, then he riſeth up unto a full concluſion, ſaying, now know I that Chriſt doth not love me, I did but doubt before, but now I know he doth not love me. And after he is riſen to this concluſion, then ſhortly he riſeth higher, and he goes further thus: If Chriſt doth not love me now, he will never love me, and if I have not intereſt in Chriſt now, after all the Preaching I have heard, and Ordinances enjoyed, if I have not an Intereſt in Chriſt now, I ſhal never have it; and ſo the longer I live, the more I aggravate my condemnation, therefore as good in Hel at firſt, as at the laſt; and therefore now, I wil even make a way my ſelf. O! what a black Chain is here? and the firſt link, is the want of Aſſurance. If you ſhould ſee a Child, … pretty Child, lie in the open ſtreets, and none own it, would it not make your Bowels yern within you? Come to the little one, and ſay, Child, where's thy Father? I know not ſaith the Child: Where's thy Mother, Child? I know not. Who is thy Father? what's thy Fathers name, Child? I know not: Would it not make your heart ake to ſee ſuch a little one in the ſtreets? But for a poor ſoul to lie in the ſtreet, as it were, and not know his Father, whether God be his Father, or the Devil be his Father; for a ſoul to ſay, I do not know my Father, whether God in Chriſt, be my Father, yea or no; this is pitiful indeed. The word, Father, is a ſweet word, for it ſweetens all our Duties; take the word Father, out of Prayer, and how ſour is it? Surely therefore it is a ſad, and ſore affliction, to want the Aſſurance of Gods Love in Chriſt. But now, although it be a great evil, and a ſore Affliction for to want this Aſſurance, yet I ſay, the Saints and People of God, have no reaſon to be caſt down, or diſcouraged, although they do want the ſame.

Queſt. How may that appear?

Anſw. 1 Firſt, thus: If the want of Aſſurance be not the damning unbelief, then a man hath no reaſon to be quite diſcouraged, although he do want Aſſurance. Now, though there may be much unbelief bound up in the want of Aſſurance, yet I ſay, the bare want of Aſſurance, is not that unbelief that ſhall damn ones ſoul to all Eternity, not that unbelief which Chriſt threatens with damnation. For if you look into John, 3.18. you ſhall find our Savior ſpeaking thus: He that beleeveth on him, is not condemned: but p. 114he that beleeveth not, is condemned already, becauſe he hath not beleeved in the Name of the only begotten Son of God. But now, leſt any poor ſoul, that would fain beleeve, and cannot, ſhould be afflicted, and troubled at theſe words; therefore ſaith our Savior Chriſt, in the following words, I wil tel you wherein lies the damnableneſs of Unbelief; verſe 19. This is the Condemnation (he ſpeaks in relation to the words before) And this is the Condemnation, That Light is come into the World, and men love Darkneſs rather than Light, becauſe their deeds are evil. For every one that doth evil, hateth the light; neither cometh to the light, leſt his deeds ſhould be reproved, or diſcovered: This Light is Chriſt. Now therefore, Doeſt thou hate the Light, Chriſt? and therefore keepeſt from it, leſt thy deeds ſhould be diſcovered? Or rather on the contrary, Doeſt thou not know there are evil deeds in thy life, and much evil in thy heart? and doeſt thou not therefore deſire to come to Chriſt, who is the true Light, that thy deeds may be diſcovered, and thy ſin amended? Then, though thou canſt not beleeve as thou wouldeſt, and though thou doeſt want Aſſurance, and though thou haſt much Unbelief in thee, the Lord Jeſus Chriſt hath ſpoken it, Thou ſhalt never be …ndemned to all Eternity for this want, but the Lord Chriſt will pardon this unto thee: and therefore certainly, upon this account, Gods People have no reaſon for their diſcouragement.

2Secondly: If there be ſuch an over-ruling hand of Grace, and mercy, upon the want of the Saints Aſſurance, as that it ſhal work to their, and to others good; then they have no reaſon to be quite diſcouraged, although they do want Aſſurance.

Heb. foreign feſtinavit, celeriter motus fuit, vel cum timore fugit. Septuag. foreign. Chald: Paraph. foreign in fuga. Hierom, in ſtupore meo. Vnde metuebatur ſuſpicio firma fit certitudo. Bernard. Apud Gerſonem memini me legiſſe narra iunculam &c. reſert ille ſe… n…vi…fe hominem pium pulſa tum et vexatum crebris dubitationibus etiam in fidei articulo qui enim ad extremum in tantam lucem veritatis et certitudinis introductus eſt ut nulla reſderet vacillatio in ejus anima neque plus dubitaret de ea re quam de vita ſua, quinetiam addit hanc certitudinem non ex nova alicujus ratione aut demonſtratione ortum fuiſſe, ſed ex captivatione intellectus atque abmirabili quadam Dei illuminatione a mentibus aeternis. Davenant. Coloſ. cap. 2. p. 160. foreign nequaquam; duplex negatio fortius negat. Fieri non potent ut bene de fide ſcribat aut recte Scripta bene intelligat, qui non ſpiritum ejuſdem urgentibus tribulationibus aliquando guſtaverit. Luther.Col 2As for their own good: Thereby they do gain experience; thereby they come to ſee the emptineſs, and nothingneſs, of all their own righteouſneſs. David ſaith, (ye know the Scripture) Pſal. 116. I ſaid in my haſt, all men are Lyers. The words in the Hebrew, may be read, I ſaid in my ſhaking; I ſaid in my ſhaking, all men are Lyers. David was ſhaken by men, and then he ſaw that men were Lyers. So, when a man is ſhaken in his own righteouſneſs, then he ſees the emptineſs, and the lying diſpoſition of it; and, I pray, when is a mans own righteouſneſs more ſhaken, than when he doth want aſſurance of Gods Love? Thereby alſo, a man comes to get more, and ſtronger aſſurance of Gods Love; Certiſſimum eſt, quod certum eſt poſt incertitudinem; That is moſt certain, that is certain after uncertainty: The ſhaken Tree grows the ſtrongeſt. It is obſerved of Thomas, that of all the Apoſtles, he cryed out, and ſaid, My Lord, and My God. Two My's, not one My; My Lord, or My God: but two My's, My Lord, and My God. Two My's, Why? Becauſe he had had two No's before, Ʋnleſs I may put my finger into his ſide, I will not p. 115beleeve. So you read it; but in the Original, there are two No's, I will not, not beleeve; a double Not. And as there was two No's of Unbelief, ſo there is two My's of Faith. So far as a good man is ſunk in Unbelief, ſo far he wil riſe in Faith; ſo much as a man is ſhaken by Unbelief, and in the want of Aſſurance, ſo much he will riſe unto Aſſurance, and be confirmed, and ſetled in it.

And as for Others: A man is never more fit to comfort, to relieve, to ſatisfie others in their fears, than when he hath been in fears, and doubting himſelf. It is a good Speech that Maldonet hath out of Bernard; Citius quidem ego qui infirmus ſum; I would rather beleeve doubting Thomas, than confident Peter: I would rather beleeve poor doubting Thomas, than Peter that never doubted. Thomas having once doubted, knew how to deal with a poor doubting ſoul. Thus, I ſay, God doth order the want of the Aſſurance of his Servants, unto their Own, and Others good: and therefore no reaſon, that they ſhould be caſt down, and quite diſcouraged, although they do want Aſſurance for the preſent.

Thirdly: If a man, a gracious man, may have comfort; yea, and live comfortably, although he do want Aſſurance, then he hath no reaſon to be quite diſcouraged, in caſe he want it. Now, though it may ſeem a Paradox to you, yet you ſhall find a Truth in it; I ſay, a man thae hath no Aſſurance for the preſent, may have Comfort; yea, he may live comfortably, if things be rightly ordered. For, He that hath no Aſſurance, may have Hope, and Hope is comfortable; He that hath no Aſſurance, may yet rely upon Jeſus Chriſt, and ſtay his ſoul upon Chriſt; and in all relyance, there is ſome comfort. He that hath no Aſſurance, may be juſtified, and being juſtified by faith, we have peace with God. He that hath no Aſſurance, may ſubmit unto Gods Commandements; and ſaith the Pſalmiſt, The entrance into thy Commandements, giveth Light: and ſo Comfort. In keeping thy Commandements, there is great reward: and ſo Comfort.Citius quidem ego qui infirmus ſum crediderim Thomae dubitanti et pulpanti quam Petro audienti et credenti. Maldon in Nov. Teſt. p. 34. It is a comfortable thing (ſaith Solomon) to behold the Light: and in all light, there is ſome Comfort. Now God is light, and the free Grace and Love of God is light, which a man may behold, that hath no Aſſurance, You do ſomtimes take a great deal of Contentment in the reading of a Story; I do not mean a Scripture Story, but in other Books, I ſay, a man ſomtimes takes a great deal of contentment in reading of a Story, although it doth not concern him; for, ſaith he, although this Story doth not concern me, yet I take a complacency, and contentment in the reading of it, becauſe here I read of the Valor of ſuch a man; and of the Faithfulneſs of ſuch a man to his friend; and of the excellent Carriages p. 116and Vertues of men. Now (my Beloved) is there no excellency in God himſelf to content the ſoul? Is there no Faithfulneſs in God? Is there no Love and Mercy in God himſelf? Is not the Lord, the God of all Conſolation, and God of Mercy, without relation to my Condition? Is there not an Ocean of Excellent Love and Grace in God himſelf? How many ſweet Stories of Love and Grace, may you read in this little Book of the Bible? Beſides, a man that hath no Aſſurance, now and then may have ſome Promiſe thrown into his Soul, to uphold him with. When Elijah was by the Brook, and could not enjoy the ordinary meat of the Land, a Raven brought him meat: And when ever was any godly man in ſuch a condition, but he had one Raven or other to bring him Comfort? Somtimes a Temptation is a Raven, God makes it ſo; ſomtimes a Deſertion is a Raven; ſomtimes Affliction; ſomtimes a Particular Word and Promiſe is thrown into his ſoul; and is there no comfort there? I ſay, though a man do want Aſſurance for the preſent, he may live comfortably. Surely therefore, a Godly man hath no reaſon for his diſcouragement, although for the preſent he doth want Aſſurance.

Object. But I do not only want this ſetled Aſſurance of Gods Love, and ſo the ordinary food of the Land; but I have no Raven to bring me any Comfort: I mean, I have no Promiſe, no particular Word, to bring in Comfort unto my ſoul, and to uphold me in my dark condition: th…gh I do want a ſetled Aſſurance, yet if I had a particular Word, and Promiſe, to uphold my ſoul, until I had this Aſſurance, I ſhould not be diſcouraged; but I want this ſetled Aſſurance, and I have no particular Word or Promiſe to uphold my ſoul with, until it come; and therefore I am thus diſcouraged, have I not reaſon now?

Anſw. 1 I Anſwer, No. For (Chriſtian) what particular Word or Promiſe would'ſt thou have? Have ye not the whol Goſpel before you, a bag of Golden Promiſes? A Father hath two Children; and he comes unto one, and gives unto that Child a piece of Gold, there Child, ſaith he, ſupply thy want with that; but unto the other Child, he ſaith, here Child, I know thou are in want, and there are Bags of Silver and Gold in my Study; take the Key of my Study, and go in, and take what thou wilt: Is not this latter in as good a condition as the former, or rather better? Thus it is with the Saints, the Lord is pleaſed to give now and then, a particular Word to ſome of his Children; but unto others, he ſaith rather, Here, take the Key of Faith (for Faith is the Key, and hath a power to unlock all the Promiſes) I give thee Faith, and by this Faith, I give thee a power to go into all my Promiſes: Is p. 117not this latter, in as good a Condition as the other? Thus it is, I ſay, with all the Servants of God, Having therefore theſe Promiſes, ſaith the Apoſtle, &c. 2. Cor. 7.1.

Anſw. 2 Secondly: If the Promiſe of Grace do belong to you, then you cannot ſay, I have no Word, no Promiſe to uphold me with: Now, that the Promiſe of Grace doth belong to you, is cleared thus: 1. Your very reſting on the Promiſe, makes it to belong to you; and it becomes yours, by your reſting on it: but you do or have reſted on the Promiſe. 2. If the Command doth belong to you, then why not the Promiſe? Doth not the Word of Commandement belong to you, viz. Thou ſhalt not kill, Thou ſhalt not ſteal, Thou ſhalt not commit adultery? Doth this word of Command belong to you? Yea ſurely, for the Command ſaith, Thou, and Thou, and Thou ſhalt not, &c. and that word Thou, doth include Me; the word of Promiſe hath its Thou, and Thee, and Thy alſo. Pſal. 37. Truſt in the Lord, and do good, ſo ſhalt Thou dwell in the Land, and verily Thou ſhalt be fed, ver. 3. Delight Thy ſelf in the Lord, and he ſhall give Thee the deſire of Thy heart, ver. 5. And if you put your ſelf within the compaſs of the Commandements, Thou, God will put you within the compaſs of the Promiſes, Thou. 3. If you may, and it be your Duty, to reſt on the Promiſe, then it belongs to you: now, you may reſt on the Promiſe of Grace, and Holineſs, for Sanctification, and it is your Duty ſo to do; elſe it were no ſin not to reſt on the Promiſe: but unbelief, and not reſting on the Promiſe, is a ſin: only ye muſt know, that there is a great difference, between the Promiſe of Conſolation, and the Promiſe of Sanctification; to apply the Promiſe of Comfort, without endeavor after Holineſs, is preſumption: but to apply the Promiſe of Sanctification, that I may be more holy, is no preſumption, but my Duty; and if it be your Duty to apply, and reſt on this Promiſe, then it belongs to you.

Object. 2 O! but yet, When I go unto the Word, or the Scripture, I find, that Gods Promiſe ſtill runs upon ſome Condition; and I cannot perform that Condition, I do not find that condition in my ſelf: and therefore I fear, that I may not go unto theſe Promiſes, and that I have no right to them.

Anſw. 1 But what if a good, and gracious man, may apply a Conditional Promiſe, although he hath not performed the Condition? Pray look into Nehemiah, chap. 1, and there you will find, That the Jews being in Captivity, Nehemiah goes unto God in prayer, and doth preſs the Promiſe which God had made unto the Jews by his Servant Moſes; verſe 8. Remember, I beſeech thee, thy Word that thou commandedſt thy Servant Moſes, ſaying, If ye tranſgreſs, I wil ſcatter ye abroad among the Nations: but if ye turn unto me, and p. 118keep my Commandements, and do them; though there were of you caſt unto the utmoſt part of the Earth, yet will I gather them from thence, and I will bring them unto the place that I have choſen to ſet my Name there. Now theſe are thy Servants, and thy People, whom thou haſt redeemed by thy great Power. The Jews in Babylon were ſcattered according to the Word; but alas! they did not return unto the Lord, and leave their ſins, according to the Condition of the Promiſe; yet notwithſtanding, Nehemiah goes unto the Lord, and preſſeth this Ptomiſe, and the Lord heard him, and he had acceptance, as ye find in the following Chapter.

Anſw. 2 Secondly: What if the Condition of one Promiſe, be the thing promiſed in another Promiſe; will ye then fear, that the Promiſe doth not belong to you, becauſe you have not performed the Condition of the Promiſe? Now ſo it is, that the condition of one, is the thing promiſed in another Promiſe. For Example: In one Promiſe, Repentance is the Condition of the Promiſe, 2 Chron. 6.37, 38. Joel, 2.15, 16, 17, 18, 19. But in another Promiſe, Repentance is the thing promiſed, Ezek. 36.26. I will take away the heart of ſtone, and give you an heart of fleſh. In one Promiſe, Faith, and coming to Chriſt is the Condition; Come unto me all ye that are weary, &. and I will give you reſt, Matth. 11.28. But in another Promiſe, it is the thing promiſed; John 6.37. All that the Father giveth me, ſhall come unto me. In one Promiſe, Obedience is the Condition of it; Eſai. 1.19. If ye conſent and obey, ye ſhall eat the good of the Land: In another Promiſe, it is the thing promiſed; Ezek. 36. I will put my Spirit into you, and cauſe ye to walk in my waies. In one Promiſe, Perſeverance is the Condition; Matth. 24. He that continueth to the end, ſhall be ſaved: But in another Promiſe, it is the thing promiſed; Pſal. 1. His Leaf ſhall not wither: Ezek. 36. I will put my fear into your hearts, and ye ſhall not depart from me. In one Scripture of the old Teſtament, the coming of the deliverer is promiſed to the Jews, upon condition that they turn from ungodlineſs, Eſai. 59.20. The Redeemer ſhall come out of Zion, and unto them that turn from ungodlineſs in Jacob. But in another Scripture in the New Teſtament, turning Jacob from ungodlineſs is the thing promiſed; Rom. 11.26. There ſhall come out of Zion, the Deliverer, and turn ungodlineſs from Jacob. Now if the Condition in one Promiſe, be the thing promiſed, in another Promiſe, will ye fear that the Promiſe doth not belong to you, becauſe ye have not performed the Condition?

Anſw. 3 Thirdly: And again; What if the Condition of the Promiſe be performed for you, better than you could perform it? In the beginning, the Lord made a Covenant with man, a Covenant of Works; Do this, and live: and Adam, the firſt man, ſtood as a p. 119common perſon for us all, to perform the Condition of Doing: and if Adam had performed the Condition, we all had performed the condition. Now, the Lord makes a new Covenant of Grace with man, and the Lord Jeſus Chriſt is a Second Adam, and he ſtands as a Common Perſon, and if he perform the Condition, then all his Seed do perform the Condition. Now the Lord Jeſus Chriſt hath performed the Condition for all his Seed: although the firſt Adam did not perform the Condition for his Seed, yet the Second Adam hath performed the Condition of the Promiſe, and of the Covenant, for his Seed to the full. Now if all theſe Three things be true, namely, That a man may go to the Promiſe, the Conditional Promiſe with acceptance, although he hath not performed the Condition; That the Condition of one Promiſe, is the thing promiſed, in another Promiſe; That the Lord Jeſus Chriſt, hath performed the Condition of the Promiſe for you, better than you can perform it: Have ye then, any reaſon to be diſcouraged, and to keep off from the Promiſe, becauſe you have not performed the Condition? But ſo it is, That a Child of God may go to a Conditional Promiſe with acceptance, although he hath not performed the Condition; And the Condition of one Promiſe, is the thing promiſed in another; And the Lord Jeſus, our Second Adam, hath performed the Condition of all the Promiſes, for all his Seed: Surely therefore, you have no reaſon to be diſcouraged in this reſpect.

Object. But this is not my caſe; For, I do not only want Aſſurance of Gods Love, and have no particular Promiſe; but inſtead of the Promiſe, I have a Threatening ſet upon my ſoul: O! the bitter words of the Threatening, have ſoaked into my heart. Time was heretofore ind…ed, that I had a Promiſe, I could ſay, I had a Promiſe, and I rejoyced in it; but now, I have loſt my Promiſe, and inſtead of the Promiſe, a Threatening is come: O! I ſee! the ſmart, and the anger of the Threatening; and have I not juſt cauſe and reaſon to be diſcouraged now?

No: For,

Anſw. 1 Firſt: If you be drawn to Chriſt, is it material, whether it be done with a Cord of Flax, or with a Cord of Silk? God hath two Arms, whereby he draws us unto himſelf; The Arm of his Love, and the Arm of his Anger, and Juſtice: The Arm of his Love, is put forth in the Promiſe; the Arm of his Anger and Juſtice, is put forth in his Threatening: And with both theſe, he doth lift up the fallen ſinner. What if God lift you up with his left Arm, ſo you be lifted up? Somtimes he lifts up with the Arm of his Threatening, that he may carry us in the Arm of his Promiſe; for as the Law was a School-Maſter to bring to Chriſt, ſo the Threatening, is a School-Maſter to bring us unto the Promiſe: p. 120Is the Threatening therefore come? then is the Promiſe a coming; for the Threatening is given forth in order to that.

Anſw. 2 Secondly: And if this which you complain of, may be the condition of the Saints, then you have no reaſon to be diſcouraged. Now, for the loſs of the Promiſe, you know how it was with Joſhua: The Lord gave Joſhua a gracious Promiſe; I will never leave thee, nor forſake thee: Be ſtrong, be not diſmayed, be not afraid, be of good courage, for, I will not leave thee, nor forſake thee. Joſh. 1. But the Children of Iſrael were a little diſcomfited by the men of Ai, and ſee how Joſhua loſt the ſight of the Promiſe; in Joſh. chap. 7. verſ. 6, 7. Joſhua rent his Cloathes, and fell to the Earth upon his face, before the Ark of the Lord, he and the Elders of Iſrael, and put duſt upon their heads, and ſaid, Alas, O Lord God, wherefore haſt thou at all brought this People over Jordan, to deliver us into the hands of the Amorites, to deſtroy us? Would to God we had been content to dwell on the other ſide Jordan. O! what Unbelief is here! what diſcouragement is here! how had he loſt the Promiſe! O! Lord, ſaith he, what ſhall I ſay, when Iſrael turns their backs before their Enemies! and O! what ſhall we ſay, when Joſhua turned his back upon the Promiſe! But ſo it was with Joſhua here, he had loſt the ſight of the Promiſe which once he had. And as for the Threatening; you know how it was with David: having ſinned greatly in the matter of Ʋriah, the Lord threatens him, That the Sword ſhould never depart from his Houſe: And the Threatening did take hold upon him, and David was under the ſtroak of the Threatening: But was not Joſhua Godly? and was not David Godly? So then, a Godly man may poſſibly loſe the ſight of the Promiſe, and have a Threatening ſet on his ſoul too.

Anſw. 3 But Thirdly: If a Promiſe given out by the Lord, ſhal never be reverſed, and a Threatening may be repealed; then you have no cauſe to fear in this reſpect. Now, a Threatening is therefore given, that it may not be fulfilled. Joſhuah knew this ſo well, that he profeſſeth to the Lord, That therefore he fled to Tarſhiſh, becauſe, ſaith he, O Lord, I knew that thou art a merciful God. As if he ſhould ſay, I knew, O Lord, thou art ſo merciful a God, that though thou haſt threatened Nineveh, yet thou wilt reverſe thy Threatening. But a Promiſe once given unto a ſoul, ſhal never be reverſed or repealed. It may riſe up to an Oath (as ſomtimes it doth) for, when God gives a Promiſe to a ſoul, and oppoſition ariſeth, if then God gives out the ſame Promiſe again, it amounts to an Oath; As I live▪ ſaith the Lord, I will never reverſe this Promiſe that I have made to thee. But a Promiſe once given, ſhal never be reverſed, or re…ealed: Gal. 3. you have the caſe that is now before you: Saith Paul, at verſe 15. I speak after the manner p. 121of men; though it be but a mans Covenant, yet if it be confirmed, no man diſanulleth, or addeth thereunto. Now to Abraham, and his Seed, were the Promiſes made. And therefore (ſaith the Apoſtle) the Promiſe ſhall not be diſanulled, although the Law came after the Promiſe. But if the Promiſe that the Lord gave to Abraham, was not diſanulled by the Law, that came four hundred and thirty years after; verſe 17. Wherefore then ſerves the Law? Verſe 19, he tels you, It was added becauſe of tranſgreſſion. So now ſay you, If that the Promiſe that God hath given heretofore, be not diſanulled, and made void, by the Threatening that follows after, wherefore then was the Law, or the Threatening given unto my ſoul? It was added becauſe of tranſgreſſion: God had ſome tranſgreſſion of yours to diſcover unto you, that you did not think of, and therefore the Threatening, and the Law came after. But the Promiſe is quite out of ſight, and I have loſt it. And did not the Jews alſo loſe the ſight of the Promiſe which was given to Abraham? When the Lord gave the Law, and they ſtood quaking and trembling before Mount Sinai, did not they then loſe the ſight of the Promiſe that was given to Abraham? So ſay I, although thou haſt loſt the ſight of the Promiſe that once thou hadſt, and a threatening be come in the room of it, the Promiſe that was once given thee (it may be four hundred and thirty daies ago, or many years ago) ſhal never be diſanulled, or reverſed: And the reaſon is this; Becauſe God doth not repent in the matter of the Goſpel. Ye read in Scripture, that God is ſaid ſomtimes to repent, It repented the Lord that he made man; ſomtimes it is ſaid, that the Lord doth not repent, I am not a man that I ſhould repent: How are theſe two reconciled, God doth repent, and God doth not repent? Thus to our preſent Purpoſe: God repents as to the matter of the Threatening, but God never repents as to the matter of the Promiſe: God repents as to the matter of the Threatening, and therefore ſaith the Lord to Jeremiah, I am weary of my repenting; I have threatened, and threatened, and I am weary of threatening. Here God repented as to the matter of the threatening; but God never repents as to the matter of the Promiſe. And therefore, ſaith the Apoſtle, in Rom. 11. The Gifts and Calling of God, are without Repentance. And the Promiſe is a great Gift. So then, as to the matter of the Promiſe, God doth never repent. Wherefore, poor ſoul, haſt thou a Promiſe given thee, may be five years ago, may be ten years ago, may be twenty years ago, and haſt thou loſt the ſight of this Promiſe? and inſtead of the Promiſe, is there a Threatening come upon thy ſoul, that makes thy heart quake and tremble? I here tell thee from the Lord, the Promiſe that was once given unto thee, though now thou haſt loſt the ſight of it, ſhall never be repealed, or p. 122recalled. O! what matter of incouragement is here! is here matter of diſcouragements? nay rather, here is matter of great incouragement.

Object. O! but yet this is not my caſe; I do not only want Aſſurance of Gods love; but I have Aſſurance of Gods diſpleaſure: I do not only want Aſſurance of my Salvation, but I have Aſſurance of my damnation: I do not only want the teſtimony of the ſpirit, bearing witneſs with my ſpirit, that I am the child of God, but I have another teſtimony within my ſoul, bea…ing witneſs to me, that I am a reprobate: and have I not cauſe to be diſcouraged?

Anſw. 1 No, not yet; for it may be you look upon the back-ſide of Gods diſpenſation: if we look upon the face of Gods diſpenſation we ſee his love; and good pleaſure; but if we look on the backſide thereof, we conclude nothing but anger, & diſpleaſure. It may be, it is ſo with you in this caſe. But,

Anſw. 2 Secondly, If you find no ſuch teſtimony of reprobation, as you ſpeak of in al the ſcripture; then you have no reaſon to fear, or to be diſcouraged in this reſpect; now ſearch the ſcripture, and you ſhal not find in al the word, any ground for ſuch a teſtimony of reprobation. We read, indeed, of Francis Spira, notorious for his deſpair; when his friends came to comfort him, having ſpake comfortable words unto him, That he ſaid why go ye about to comfort me? comfort belongs not to me, for I am a reprobate. O! ſaid one of his friends, do not ſay ſo, for none are able to ſay ſo, yes, ſaid he, as the elect of God, have a ſpirit within them, bearing witneſs, that they are the children of God; ſo reprobates have another ſpirit, bearing witneſs with their ſpirits, that they are not the children of God, but the children of Satan; and ſuch a ſpirit of reprobation have I. But my beloved, if there be ſuch a ſpirit, or a teſtimony of reprobation as this is, either it muſt be, from the ſpirit of God, or from the ſpirit of Satan: if from the ſpirit of Satan, then he is a lyer, not to be beleeved; if it be from the ſpirit of God, how doth it ſuit with the word? for the ſpirit of God, is called the Comforter; can ſuch a ſpirit of reprobation come from the comforter? and if you have ſuch a teſtimony as this is, either you muſt have it from the word, or from the ſpirit of God alone, without the word; if from the word, then from the threatening: for it is not from the promiſe, nor from the command: if from the threatening, a threatening may be repealed, a threatening, may be reverſed, as you have heard, and if you have it from the ſpirit of the Lord, how can it be, that the ſpirit ſhould be called a Comforter? ſurely therefore, if you have ſuch a ſpirit of reprobation in your boſom, it is from Satan, and he is a Lyer. But (my beloved) I wil in this appeal to you, whether do you not think, that there is many a ſoul now in heaven, that whilſt he p. 123lived, ſaid, I am ſure to go to hell; you know that ordinary Story of the woman, that took a glaſs in her hand, and throwing it on the ground, ſaid, As ſure as this Glaſs breakes, I ſhal be damned: and the Glaſs broak not. Wel then, thy condition is not alone, others of Gods people may be, and have been led in this way of temptation, and therefore no reaſon why thou ſhouldeſt be caſt down, or diſcouraged.

Object. But yet, this doth not reach my caſe or condition, For, I do not only want the Aſſurance of Gods love, and of mine own Salvation; but I have wanted Aſſurance, this two, this four, this ſix, this eight, this ten years; and I have continued ſo long, doubting in unbelief, and my heart is ſo hardened with it, that I am affraid; I ſhal never be healed or ſaved: O! I have ſate under ſuch and ſuch precious Goſpel-means, and if ever I ſhould have Aſſurance of Gods love, I ſhould have had it before this: I have ſate under many a comfortable Sermon, and under the Goſpel preached many years, and yet have no Aſſurance of my Salvation, ſurely, if the Lord would ever have beſtowed Aſſurance upon me, I ſhould have had it ere this, but ſtil unbeleeving, and ſtil I do want Aſſurance, and my heart hardened under unbelief, and therefore I am thus diſcouraged, have I not cauſe and reaſon now?

Anſw. 1 No, not yet, For our evidence for heaven, is in Gods keeping, our comforts as wel as our Graces, and our evidence for heaven, as wel as our heaven and Salvation, and he wil bring it forth when we have moſt need, in a due time, though not in our time. And if, you look into Iſa. 46. you ſhal ſee, what a Gracious promiſe the Lord makes unto hard-hearted ſinners, An invitation and promis together, verſ. 12. and 13. hearken unto me, ye ſtout-hearted, that are far from righteouſneſs I bring near my rightouſneſs, it ſhal not be far off▪ and my Salvation, it ſhal not tarry, O! but, I have no r…ghteouſneſs, to lay my aſſurance upon, wel, yet ſaith the Lord, never ſpeak of thy righteouſneſs, man, I wil bring near my righteouſneſs. O! but, my heart is dead, and hard & ſtout. Then hearken unto me ye ſtout-hearted, …aith God, O! but, I am far off from righteou…neſs. Be it ſo, yet hearken to me ye ſtout-hearted that are far from righteouſneſs, I wil b…ing near my righteouſneſs, it ſhal not be far off, and my Salvation ſhal not tarry.

Anſw. 2 But that you may have more ful ſatisfaction in this, I ſhal deſire you to conſider Three or Four Propoſitions.

Prop. 1 Firſt, Though it be poſſible for a man to attain to ful Aſſurance of Gods love, ye… he may have ſaving Faith, that hath no Aſſurance. Faith and Aſſurance differ: and therefore ſ…ith the Apoſtle, draw near with ful Aſſurance of Faith, Aſſur…nce of Faith comforts, but the …eliance of faith ſaves. It is po…ble, that p. 124a man or woman may have ſuch an Aſſurance, as that they never doubted of Gods love;Prima pars ſalutis eſt nullam ſperare ſalutem. Ideo terret nos ira Dei ut ad fiduciam illius nos urgeat. Luther. but ordinarily, a man never had aſſurance of his Salvation, that never doubted of his Salvation. The firſt ſtep to Salvation, is to ſee that there is no Salvation, we muſt go to heaven, by hell gates, and he that is not troubled ſometimes with Satan, is poſſeſſed by him. I ſay, ordinarily, a man never had Aſſurance of his Salvation, that never doubted of his Salvation; a man may have true ſaving faith, that yet hath no Aſſurance of his Salvation. This is the firſt.

Prop. 2 Secondly, As a man may have true ſaving faith, and yet no Aſſurance; ſo a man may have ſtrong Faith and Aſſurance, yet many doubts, fears, and miſtruſtings may be left in his ſoul. It is obſerved to my hand, that of al the Churches, the Church of the Theſſalonians, are moſt commended for their faith, and their Graces, So that they were examples to al that believed. 1 Theſ. 1.7. yet in Chap. 3. verſ. 10. The Apoſtle ſaith, There was ſomething lacking in their faith. Night and day praying exceedingly, that we might ſee your face, and might perfect that which is …acking in your faith. Something was lacking in their faith, yet they were examples of faith unto al the Churches.

Prop. 3 Thirdly, As a man may have ſtrong faith with Aſſurance, and yet ſome doubts, and fears may be left in the ſoul ſtil; ſo a man may have ſtrong faith, and Aſſurance, yet for a long time, may be deprived of the feeling of it. And therfore whereas the ſpouſe in the Canticles in one place, ſaith, I am my beloveds, and my beloved is mine: in another place, ſhe ſaith, I ſought him whom my ſoul loveth, and I found him not: I opened to my beloved, and he was gone, and my heart failed; I called and he anſwered not.

Prop. 4 Fourthly, As a man may have ſtrong faith, and yet for a great time, may be deprived of the feeling of it; ſo it is poſſible, a man may be a Godly, Gracious man, yet may continue, and go on doubting for a long time, yea poſſibly, he may dye doubting alſo. The Godly and the wicked, are contrary: now for the wicked, you, ſhal find, that a wicked man, may think his condition good, yet it may be very naught: he may have hope, and perſwaſion, that he ſhal goe to heaven, and he may die in theſe perſwaſions, yet he may goe to hell. Rev. 3. ye read thus of the Churches of Laodicea, at verſ. 16. So then, becauſe thou art luke-warm, and neither cold nor hot, I wil ſpew thee out of my mouth, I would thou wert cold or hot verſ. 15. Theſe were very wicked; had theſe people any thoughts of mercy? or did they think their ſpiritual condition was good? R…d verſ. 17. Becauſe thou ſaieſt I am rich, and increaſed with goods, and have need of nothing: and p. 125knoweſt not that thou art wretched, and miſerable, and poor, & blind and naked. So that, I ſay, a wicked man, may think his condition good, and yet it may be very naught. Yea daily experience tels us, beſides the Parable of the fooliſh Virgins, That he may die in theſe perſwaſions. So, on the contrary, a man may think his condition naught, and go fearing and trembling a long while, yea, even die under theſe fears, yet his condition may be very good. (Conſider it rightly) I know indeed, ordinarily, God doth come in with ſome comfort or other unto a child of God before he dies; but I would be loath to ſay, and you wil be loath to think, that certainly, that man goes to hel, that doubteth of his Salvation, or that dies doubting of his Salvation. No, poſſibly a man may doubt, and fear, and doubt long, even die doubting, without a ſetled aſſurance of Gods love; yet he may go to Heaven, and be ſaved for ever. What then, though thou haſt ſtayed long, and haſt long wanted Aſſurance, yet God hath not led thee ſo far, as he hath led ſome, and thy condition is no other, than that which may befal the dear ſervants and children of God.

Anſw. 3 But Thirdly, Though for the preſent, you do want Aſſurance of Gods love, and of your own Salvation: yet if you may conclude by Scripture Arguments, that you ſhal have it before you die, then have you no reaſon to be diſcouraged: Now, though this or that particular Chriſtian, in a caſe not ordinary, do die under a cloud, and with much fear, and doubting about his everlaſting condition; yet there are Arguments in ſcripture, whereby a man may ordinarily know, and conclude, that he ſhal have peace and Aſſurance before he dies. For example,

Arg. 1 Firſt, He that is content to ſtay, and go without a mercy, if God wil have it ſo, ſhal not want it for ever: For the Patient abiding of the meek, ſhal no… be forgotten for ever: Pſal. 9.Ps 9As the way to have affliction continued, is to be diſcontented under it, ſo the way to have it removed, is to be contented with it. There is a Faith of Expectance, a Faith of Relyance, and the Faith of Aſſurance. The Faith of Expectance, wil riſe up into a Faith of Reliance, and the Faith of Reliance, to the Faith of Aſſurance, there is ſeldom a may-be Faith, but hath a ſhal-be, and it is at the bottom, if God would make it float.

Arg. 2 Secondly. If the Lord hath wrought wonders for thy ſoul, when thou wert in the wilderneſs, and in a deſert; then certainly, he wil bring thee into the land of reſt. So he dealt by David, ſo he dealt by Iſrael, ſo he wil deal by thee.

Arg. 3 Thirdly: If thy heart be upright in the matter of thine Aſſurance, God will certainly give Aſſurance unto thee:Pſal. 84.11.Ps 84:11 for ye know what the Pſalmiſt ſaith, The Losd wil give Grace and Glory: and no good thing wil he withold from them that p. 126walk uprightly. If therefore (I ſay) thy heart hath been upright in the matter of thine aſſurance, the Lord wil give thee aſſurance, though for the preſent thou want'ſt it. Now I pray, when is a mans heart upright in the matter of his Aſſurance, but when he doth deſire Aſſurance of Gods love, and of his own Salvation, rather that he may praiſe, and ſerve God the more, than for his own comfort. For this look in Pſal. 9. and ſee how David reaſons to this purpoſe. verſ. 13. 14. Have mercy upon me, O Lord, conſider my trouble which I ſuffer of them that hate me, thou that lifteſt me up from the gates of death: That I may ſhew forth al thy praiſe in the gates of the daughter of Zion: I wil rejoyce in thy Salvation. Here are three things obſervable, Firſt, he was in a very low condition, at the gates of death: From the gates of death, ſaith he. Gates of death, that is, the power of death: The gates of Hel ſhal not prevail, that is, the powers of Hel ſhal not prevail; ſo here, the gates of death, that is, the powers of death. David was under the power of death, at the gates of death, and now in this condition, he prayes unto the Lord for mercy, that the Lord would lift him up, but why doth he pray ſo? mark his end. At verſ. 14. Have mercy upon me, O Lord, conſider my trouble, why? That I may ſhew forth thy praiſe in the gates of the daughter of Zion: O Lo…d, bring me from the gates of death, that I may praiſe thee in the gates of the daughter of Zion, not for my own comfort, Lord, but that I may praiſ… thee. Wel, but what inference doth he make of this? ſee what followes in the latter end of verſ. 14. I wil, or ſhal rejoyce in thy Salvation, O Lord, my heart hath been upright in this petition, and now I know thou wilt grant my prayer, I wil, I ſhal, rejoyce in thy Salvation.

Arg. 4 Fourthly, When a man can praiſe God for what he hath, although his condition be very ſad; God wil give him more, and give him a better condition. If God ſhew mercy (ſaith one) or give a bleſſing, and I praiſe God, I pay my debt; but if my caſe be low, and ſad, and I praiſe God then, then God is pleaſed to be called my debtor, and he wil certainly pay his debt.

Arg. 5 Fiftly, If the Lord be the health of your countenance, you ſhal have the aſſurance of your Salvation in due time, though now you want it. Thus the Pſalmiſt reaſons in the text, Wait on God, or hope in God, for I ſhal yet praiſe him, why? for he is the health of my countenance. but when is God ſaid to be the health of our countenance? when his ſmiles make us look cheerly, and his frowns make us look ſadly; if I look wel when God ſmiles, though al relations frown; and do look il, when God frowns, though al my relations ſmile; then is God the health of my countenance. Now I appeal to you, (beloved) you that do want p. 127Aſſurance, hath it not been thus with you? Do ye not earneſtly deſire Aſſurance, yet are content to ſtay, wait, and go without it, if God wil have it ſo? Hath not the Lord ſhewn wonders for thy ſoul, (when thou haſt been in a wildered condition) in preſerving, and keeping thee from doing evil to thy ſelf? and have not you been upright in the matter of your Aſſurance, ſaying thus; O Lord, give me Aſſurance of thy love, not that I may have comfort only, but that I may be more fit to ſerve thee? And have ye not praiſed the Lord in your ſad condition for what you have? And hath not the Lord been the health of your countenance, ſo that when the Lord hath ſmiled upon you, then you have looked wel; and when the Lord hath frowned upon you, then you have looked il? ſurely, you cannot but ſay, I muſt not deny theſe things, I cannot be faithful to mine own ſoul, if I ſhould deny them, yea Lord, thou knoweſt, and my ſoul knowes it, That thou haſt done wonders for me, when I have been in a low, deſert, and wildered condition. And O Lord, thou knoweſt, I deſire Aſſurance of thy love, not for my own comfort onelyonly, but that I may be more ſit to praiſe, and ſerve thee. And Lord, thou knoweſt, I have praiſed thee in ſome meaſure for what I have Yea, Lord, thou art the health of my countenance; when thou ſmileſt upon me, then I look wel, and when thou frowneſt upon me, then I look ill: I may ſay in truth, the Lord is the health of my countenance: wel then, I ſay unto thee from the Lord, go in peace, and be of good comfort, though thou doeſt for the preſent want comfort, and Aſſurance of thy Salvation, thou ſhalt have it in due time. And if al theſe things be true, O! you that are the people of the Lord, have you any reaſon to be diſcouraged? certainly you have not, therefore why ſhould you not check your ſelves, as David here, and ſay, Why art thou caſt down, O my ſoul? and why art thou diſquieted within me?

Only by the way, Let no man miſ-apply this Doctrine, ſaying, If we ſhould not be diſcouraged, although we do want Aſſurance, then I will neglect the getting of my Aſſurance. Beloved! ye ſee into what times we are now fallen, times of War, and Rumors of War, times of Blood, theſe are dying times; and is this a time for any of you to want Aſſurance of Gods Love? When your Hay lies abroad in the Summer, and you ſee a ſhower coming, you ſay, Cock up, Cock up: And I would to God you might not ſee ſhowers a coming, and yet your Evidences for Heaven lie at random; Wherefore, in the Name of the Lord, Cock up, Cock up; and you that have falſe Aſſurance (for you have heard that a man may think his condition is good, when it is naught, yea, that he may die ſo too) look you well into your condition, and conſider your p. 128condition duly, this is no time to have falſe Aſſurance: labor then, to get true Aſſurance; and you that have Aſſurance, labor to grow up more and more into it, and the riches thereof.

Queſt. But ſuppoſe for the preſent I do want Aſſurance; I confeſs indeed, I ought not to be diſcouraged, although I do want Aſſurance, as I have heard; but it is an hard thing to bear up ones heart againſt all diſcouragem…nts, in the want of the Aſſurance of Gods Love: In Sola Chriſti morte totam ſiduciam tuam conſtitue, huic morti te totum committe, hac morte te totum contege eique te totum involve, ſi Dominus te voluerit judicare, dic Domine, mortem noſtri Jeſu Chriſti objicio inter me et te et judicium tuum aliter tecum non contendo ipſius meritum affero promerito meo quod habere debuiſſem et heu non habeo. Anſelm in Meditat. Cavendum eſt in lucta cum Deo ne fragili fundamento innitaris quod ille facit qui de meritis ſuis confidit, nam ut ille qui ſolis meritis ſuis innititur Deo auxilio ſeipſum privat, ſic qui de ſeipſo to…aliter diffidit et ſoli gratiae innititur Dei adjutorium ad ſe trahit. Pariſienſis in Lib. de Rhetor. Div. Propter incertitudinem propriae juſtitiae tutiſſimum eſt ſiduciam totam ſola Dei miſerecordia reponere. Bellarm. Lib. 5. de Juſtif. cap. ….but ſuppoſe I do want it for the preſent, what ſhall I now do, that I may bear up againſt Diſcouragements in this Condition?

Anſw. Some few things by way of Direction here, and ſo I conclude this Argument.

Firſt therefore, Doeſt thou want Aſſurance of Gods Love, and of thine own Salvation? Labor more and more, for to put to Sea, I mean, to the Sea and Ocean of Gods Love, and the deeps of Chriſts Merit and Satisfaction. When you are at Sea in a Storm, or ſtreſs of Weather, you deſire Sea-room, and if ye have Sea-room enough, ye think all is well: It may be, there are ſome Paſſengers in the Veſſel, or Ship, and they ſay, For the Love of God ſet us aſhore, we are not able to ride out this ſtorm; O! ſet us upon ſome Land or other: But the skilful Marriner ſaith, Nay, but ſtill keep to Sea, if ye come to the Shoar we are undone, we are all loſt Creatures. So in this caſe; the time of the want of your Aſſurance, is a ſtorm-time, it is a time of great ſtreſs upon your ſoul; and if ye skil not the Methods of Chriſt, you wil ſay, O! now ſet me upon ſome Duty, upon the Coaſt of mine own Righteouſneſs, or mine own Holineſs: but if you have a skil in the way of the Goſpel, you will rather cry out, and ſay, O! Lord, keep my ſoul in the Ocean of thy free Love, Sea-room, Sea-room, and all is wel enough. Now there is Sea-room enough in the Ocean of Gods free Love, and of Chriſts Merits, and Satisfaction; but if you touch upon your own Righteouſneſs, you do but endanger your ſoul, and ſink your own heart into more deſpairing doubts and fears; ſtand off therefore now from your own Shoar, and keep to Sea, even that great Sea of Gods Love, and Chriſts Merits.

Secondly: If you do want Aſſurance, Take heed that you do not hearken unto any thing out of an Ordinance, contrary unto the comfort which the Lord ſpeaks to you in the time of an Ordinance. Ye come to an Ordinance, and there the Lord begins to comfort you, ſo you go away, and ye are ſatisfied, and your ſouls are refreſhed; but then afterwards, you ſit down, and parly with Satan, p. 129and with your own ſouls; and ye loſe all again, and doubt again, turning Gods Wine into your own Vinegar, and are unſatisfied again. But ſuppoſe that a Father ſhould give an Eſtate of Land unto his Child, and make it over to him with the beſt Conveyance that the Law can provide; and then this Son having laid down his Conveyance ſome where negligently, a cunning Lawyer (that he may get Money from him) ſhould come and write on the backſide of this Conveyance, For ſuch and ſuch Reaſons, this Conveyance is naught: Should the Son do well thereupon to ſay, my Father hath done nothing for me, I have been deceived all this while, my Father hath given me nothing? Were this fair dealing with his Father? and if he ſhould run this courſe, ſhould he ever have any Aſſurance of his Land firm in his own thoughts? Now, ſo it is with you that are the People of God; the Lord hath given you a fair Inheritance; Heaven is your Inheritance, the faireſt and beſt Inheritance; the Lord hath given it you under Hand and Seal, and ſomtimes you think your Evidence is cleer, and you lay it by, and Satan comes, and ſcribbles on the back of it, and he ſaith, it is naught; and you beleeve it, and then you doubt again, and you are unſatisfied again: Is this fair dealing with God? Surely no. Wherefore then, doeſt thou want Aſſurance? The way to get it, and the way not to be diſcouraged in the want of it, is this: Take heed that ye never hearken to any thing, out of an Ordinance, contrary to the Comfort which you have received in an Ordinance.

Anſw. 3 Thirdly: Take heed that you be not diſcontented with your Condition; Diſcontentment, breeds Diſcouragement: But doeſt thou want the Aſſurance of Gods Love? Say thus with thine own ſoul; However it be, yet wil I wait on God, when the Lord pleaſeth he will give me Aſſurance; I will only labor to be contented with my condition. But if ye be diſcontented, ye wil certainly be diſcouraged.

Anſw. 4 Fourthly: If you do want Aſſurance of Gods Love, and of your own Salvation, Take heed that you do not ſay, I ſhall never be Aſſured; take heed you do not ſay, I ſhal never have a Promiſe; take heed you do not ſay, I ſhall never be Comforted; take heed you do not ſay, I ſhal never have the Teſtimony of the Spirit, bearing witneſs with my Spirit, that I am the Child of God; do not ſay thus, I ſhal never be helped, I am in a ſad condition, and I ſhal never be better; I am in an uncomfortable condition, and I ſhal never be comforted; I want Aſſurance, and I ſhall never have Aſſurance. Beloved! this ye cannot ſay, for who knows what God will do, whoſe waies are in the deep, and whoſe foot-ſteps are not known? You know how it is with a ſick perſon; If the Phyſitian come, and tels him, there is hope of life, then p. 130his heart dies not; but if the Phyſitian ſaith to him, Sir, you are in a great and dangerous Feaver, and I would wiſh you to ſettle your Eſtate, and look out for comfort for your ſoul, for the truth is, you will never be recovered; then his heart dies. So here, take a poor ſoul that wants Aſſurance, If he ſaith, there is hope that I may be aſſured, he is not diſcouraged: but if he ſaith, I have no Aſſurance, and I ſhall never have it, then he is quite diſcouraged; it is this word, Never, that doth diſcourage: O! I ſhal never be encouraged, and I ſhall never have Aſſurance, and I ſhall never have the Teſtimony of Gods Spirit. Take heed that you do not ſay, I ſhall never be Aſſured, that is a Temptation; take heed of the word Never, in this caſe.

Anſw. 5 Fiftly, and laſtly: Carry this for a Rule with you, and remember it much; That the leſs Aſſurance you have, the more precious your obedience may be, and the more kindly God may take it at your hands. It is no great matter for a man to write, and to work by the Day light, or Candle light; but for a man to write, or to work in the dark, is hard. So here, it is no great matter, comparatively, for a man to pray, and to work ſpiritually, while he is in the light; but for a poor ſoul to pray, and to work towards God, and to be obedient, when he is in the dark, and hath no Aſſurance of the Love of God, is ſomthing: I confeſs indeed, that the more Aſſurance you have, the more full your Obedience will be; but the leſs Aſſurance you have, the more ingenuous may be your Obedience; I ſay, The more full your Aſſurance is, the more full and large your Obedience will be; but the leſs Aſſurance you have, the more ingenuous your Obedience may be. Every Child will ſerve his Father for his Portion, and for his Inheritance; but when a Child ſhall doubt of his Fathers Love, yea, when a Child, ſhall conclude and ſay, I know that my Father will diſ-inherit me, I know that my Father will beſtow nothing upon me, yet I will ſerve him, becauſe he is my Father; will not all men ſay, Here is ingenuity indeed in this Child? So between God and you; It is good for a Chriſtian to be obedient at all times, and the more Aſſurance you have, the more you are bound to obey; but doth thy ſoul fear, that God will diſ-inherit thee? and yet doeſt thou ſay, However it be, I will obey God, for he is my Father? though I cannot ſee him, yet wil I ſerve him; and though I have no Comfort from God, yet will I be obedient to him, for it is my Duty, he is my Father? The Lord will take this kindly at thine hands, and what thou wanteſt in the largeneſs, ſhal be made up in the ingenuity of thine Obedience. Wherefore then, doeſt thou want Aſſurance of the Love of God? Comfort thy ſelf with this, and ſay within thine own ſoul, well, though I do want Aſſurance, I p. 131hope, through Grace, I am in ſome meaſure Obedient, and the leſs Aſſurance I ha…e, the more kindly God takes my Obedience at my hand: and therefore, why ſhould I be diſcouraged, or caſt down? Think, and think often of this Rule; and it will help you to be obedient, and bear up your hearts alſo in the want of Aſſurance.

And thus I have done with the Fourth Inſtance.