Gospel Remission, Treatise · Chapter 18
CHAP. XVIII. Of the Rules how to apply the Evidences of Pardon of Sin.
IT is a matter of great concernment to us, to try whether our ſins are forgiven; for in times of danger our hearts are ready to ſink; but the Evidence of this, that our ſins are forgiven will hold up our hearts in the midſt of the greateſt dangers whatſoever; if Heaven and Earth ſhould meet together, if I have aſſurance of this, for ſo it follows after David had pronounc't him bleſſed whoſe ſins were forgiven, Verſ. 6. Surely in the floods of great waters they ſhall not come nigh unto him; there may be floods of great waters: but he that hath his ſins forgiven, God ſhall preſerve him and compaſs him about with ſongs of deliverance; but they that have their ſins compaſs them about, ſhall have horrour and terrour to compaſs them about; but ſays David, having aſſurance his ſins were pardoned, Thou art my hiding place, and thou ſhalt compaſs me about; therefore if your hearts cloſe with thoſe Evidences given, you may have comfort in the great water-floods, God will be a hiding place unto you; it concerns very much to labour to put this out of doubt, and not to put it off to a ſick-bed, or death-bed time of examination; but now to thoſe Evidences there is another thing, which is of great concernment in this Point, and that is to give ſome rules how to make uſe of thoſe or all other Evidences that ſhall be given at any time for tryal of any: Eſpecially for the tryal of our ſtates in point of Juſtification or Sanctification, but they will be helpful to the uſe of any other Evidences whatſoever.
Firſt is this (that you may be able to apply thoſe rules of Trial and Evidences given) though you cannot find them all, yet if you find but any one of them, you may receive comfort from that, though you feel not the reſt; you may be aſſured that the reſt are there: Many a ſoul, many times hears Evidences of the happy condition in point of pardon of ſin; and it may be, there is one, two, or three, that they can catch hold on; but there are ſome others they cannot take hold of them: if thou findeſt but one of them in thy heart, though thou can'ſt not feel or ſee the other, yet God doth ſee the other to be there within, though they be not made ſo ſenſible to you; and therefore ſoul take hold of that which you can ſee or feel, and be aſſured the other are there, though they are not ſeen; if thou can'ſt take hold of one linck of a chain, and all the other be faſtened to it, thou may'ſt be able to draw the whole chain unto thee; for by taking hold of one link thou takeſt hold of the whole, though thou toucheſt not the other; ſo in the work of Gods graces, they are as a link united to one another, and if you can lay hold of one link you may be aſſured of the other, although you ſee them not; it is with many in this point as it is with ſome ignorant man, the Phyſitian tells him, he muſt take ſuch a thing that muſt have theſe and theſe ingredients in it; and when the Apothecary has mingled all, it may be but one of theſe things can be ſeen in the colour and outward appearance; perhaps ſome one ſyrup may take up all the colour in the outward part; and when it is brought to him, ſays he, I muſt have ſo many Ingredients in it, and I ſee but one; I, but though you ſee but one, yet there may be the efficacy of all in it, though but one give the colour; ſo it is with the graces of Gods Spirit, though at the preſent ſome one appears, yet there may be the efficacy and power of them all in the ſoul, though there appear but one; perhaps it is in this caſe, as among many ingredients you can ſee and taſt but one, yet there may be the power of twenty there, though neither ſeen nor taſted; ſo it is with the work of God in the ſoul, ſometimes it may be, that there is but one grace to be ſeen, taſted, or felt, and yet where that one is, there are all the other; ſo that, that is one rule, when you look for Evidences and Signs, if you can find but one in your ſouls, all are there; as it is in ſin, where one ſin hath Dominion over the ſoul, though the others be not ſeen, yet we are to know, that other ſins have dominion over the ſoul too; though ſome men live under the ſlavery of one ſin more than another, as one man under the power of Covetouſneſs, another under the power of Ambition, or any other ſin; this man may be thought to be under the power of but one ſin, but the truth is, he is a ſlave to all ſin, every natural man that is out of Chriſt, is under the power of every ſin, he is a ſlave to the Devil in every ſin; but by reaſon of the conſtitution of his body, and for ſome outward reſpects, he may refrain from ſome particular ſins that do not ſo well ſuit with him, whereas if it would ſerve for his own ends and purpoſes, he could as well commit any ſin as that one; this is a certain truth, Whoſoever makes not Conſcience of every ſin, he makes Conſcience of none; though he refrain from the practice of ſome others, it is not out of Conſcience, but for by-ends; therefore he that is under the power of one ſin, is under the power of every ſin: Many think all men are ſinners, and for their parts they have but a few; ſuch a ſin I cannot leave, but I am free from all others; Doſt thou keep from all ſin but one? God will find thee under the power of every ſin, and God will charge thee at the Tribunal as under the power of all ſin; ſo now on the contrary, Gods people are mightily troubled that they cannot find the work of Gods graces in all of them; ſuch an one they find, but they want it in another, becauſe it is not ſo evidently ſtirring as the other; but as the truth is certain on one ſide, of the wicked; ſo it's true on the other ſide of the godly; that where there is one ſin there is every ſin; ſo where there is one grace, there is all grace; there is the power of godlineſs in every grace where there's one grace; that is the firſt rule to help us in making uſe of the Evidences before given. The
Second rule is this, When ever we have found any one Evidence, upon ſerious examination, in the preſence of God, and now it appears not poſitively to the contrary at the preſent, but thou art meerly dubious of thoſe things that heretofore thou haſt felt, becauſe thou doſt not feel them now, in this caſe we may and ſhould have recourſe to what God has wrought heretofore, and build upon the former workings of Gods Spirit upon us; true it is, when we come to give Evidences in our Miniſtry of thoſe that have grace, we may meet at ſuch a time with them as that they have ſenſe of nothing, and in ſuch a condition as that they are not able to know their own hearts, nor feel any workings upon them: Now, if it be meerly from want of ſenſe, and that the contrary poſitive evil appear not, but only the want of feeling of what thou had'ſt and felt heretofore; thou art to have recourſe to the days of old, as David often ſpeaks that he would remember the days of old; it may be you will ſay, ſome Hypocrites have thought they have been in this condition, they have had many ſlaſhes, and yet they have proved naught, how can we have recourſe to what was before when God did work upon me, I can indeed remember when God did draw my heart, and then I thought I could have cloſed with any Evidence out of the Word, I felt ſuch workings in my heart, but I might do all that and yet all be but in hypocriſie. I anſwer, that certainly the bare want of ſenſe is not ground enough for me to think that all was in hypocriſie; for this, conſider, if I groan under it as under an affliction, and would fain feel thoſe former manifeſtations I had formerly, and that I can take little comfort in my preſent caſe, and that my ſoul is continually longing and panting after the workings of Gods grace that I heretofore had; if this be ſo, and that there is nothing to the contrary, thou falleſt not off to ſin, or to the world to ſatisfie thy ſoul in ſinful ways, and that thy heart is yet panting after God; if it be thus with thee, thou may'ſt take the comfort of what thou had'ſt before, and feed upon it as Proviſion laid up before hand for thy ſoul, as if thou had'ſt it preſent. But Hypocrites that fall off from the viſitations of Gods Spirit, they fall not off only to a want of ſenſe of thoſe former movings and workings of the Spirit, but their hearts come to be ſatisfied with ſomething elſe, and they take up with ſome other contentments; and 'tis not a want of feeling only, of what they had heretofore, but their hearts run out from God into other ways of ſin and wickedneſs, ſo it is with Hypocrites, but thou haſt this teſtimony, that it is not ſo with thee, that although thou doſt want the preſent ſenſe of the work of God upon thee, yet thy heart longs after God, and thou art unſatisfied in this condition, and 'tis the greateſt affliction that ever befel thee, and there is nothing elſe that thou lets thy heart run out unto, but thou art longing to get thy heart into that bleſſed frame that thou waſt in heretofore; then certainly peace be unto thee; thou art to look back upon what thou haſt had heretofore, and wait upon God for his return again, for he will come, and thy ſoul ſhall rejoyce again in him; As that Martyr Mr. Glover, a little before he ſuffer'd, the Spirit of God ſeem'd to leave him, and he was in extream darkneſs, and had no feeling of any Evidence of Gods love to him, yet he was to dye the next day, and all his Evidences were loſt in his own apprehenſion, yet his friends told him, that God would appear, and deſired him to give them ſome ſign, if God did come unto him; that night he was in darkneſs, and until the Officers came to carry him to the Stake, he had yet no ſenſe or evidence of Gods love, but when he was tyed to the Stake, he cryed out, He is come, He is come: ſo that you muſt not argue, becauſe you have no preſent ſenſe, that therefore you have no evidence of your good condition; but if you have had it heretofore, you may build upon it that your ſtate is good, although you have no preſent ſenſe; that is the ſecond rule.
The third rule is this, To help you how to make uſe of ſigns, when you would put your ſelves on tryal, you muſt take heed you do not caſt your Eſtates for the tryal of your ſelves on times of temptations; judg not of your eſtates by what you find and feel in times of temptation, for they are very unfit times to determine your condition upon a tryal then, as when temptations are exceeding ſtrong, and horrour and fear comes into the ſoul; and perhaps ſome hear may know what I mean, when I ſpeak of horrour and fear coming in ſtrongly upon them, then it is a time that you had rather need to call upon God, and fall down upon your knees to Prayer, then to look to the tryal and examination of your ſelves at that time: It is with many in this caſe as it hath been with ſome that have been ſtruck with horrour of death before the Judge, and have had the Book given them to read, though they have been good Scholars, and able to read before, yet when the horrour of death hath been ſo upon them they have not been able to read one word; and ſo it is with many of Gods children in times of ſtrong temptations, they are not able to read their Evidences; as Children when their eyes are blear'd and blinded, give them the Book and they cannot read thereon: ſo when your hearts are under great temptations and afflictions, this is not a time of trial; then by the way, if it be not for a godly man, much leſs for a wicked man: many wicked men put it off to the day of death, and never ſo much as put themſelves to trial till horrour of Conſcience or fears of death put them upon it; it is an ill time for Gods people to try themſelves then: Suppoſe you would weigh Gold, you will not do it in a ſtorm or wind; the trial of our eſtate is like the weighing of gold; for we are to weigh our ſelves by the ballance of the Sanctuary, that we may know whether we ſhall be weight when God comes to weigh us; for every ſoul muſt be weighed, and wo be to thoſe to whom God ſhall ſay as he did to Belſhazzar, when the hand-writing appeared upon the wall, it was ſo terrible to him, that his knees ſmote one againſt another; But what was that? Thou art weighed in the ballance, and art found too light: ſuch a hand will many find one day: Poor ſoul that thoughteſt thy ſelf in a good condition, and that thy ſins were pardoned; thou art weighed in the ballance, and art found too light; therefore it concerns you now to weigh your ſelves in the ballance of the Sanctuary: when you weigh gold, you muſt not hold the Scales in the mid'ſt of wind, ſtorms, and tempeſt that hurries the ballance up and down; but it muſt be in ſuch a place that you may hold them ſteadily that nothing may ſtir them; for in the wind the lighter may be blown down, and the heavieſt uppermoſt; but if you hold them in a ſtill place, you may try to a grain: ſo the Soul of man is like the Scales in the wind, in a time of temptation thou wilt have enough to come in to turn the ballance, lift it up, and make thee ſeem too light; and therefore when you would weigh your condition, do it when your hearts are compoſed, and you are your ſelves; when your hearts are quiet, then lay your ſouls to the ballance: many weigh their hearts in a time when trouble and affliction is upon their ſpirits, but they cannot do it, all they do then is nothing; there are but two things then to be done, either to open your condition to ſome or other that may help you; or elſe fall down upon your knees in Prayer to God, to get help from him to ſupport you under, and deliver you from the temptations that are upon you: but then 'tis no time for a man or woman to try themſelves, in times of ſtrong temptations, when it may be ſaid, a man or woman then is ſcarſe themſelves.
The fourth Rule for trial of your Eſtates is this, That when you find the Word on your ſide in any thing, never let go your hold of the Word, when you are perſwaded the Word ſpeaks well of your ſide in ſuch or ſuch a thing, never do any thing againſt it; as we muſt not receive any comfort but by the Word, ſo we muſt not reject any comforts but by the Word; ſome may ſay, I find ſomething in the Word that makes for me, but I am afraid I am not thus and thus qualified; but do you find any thing in the Word that gives you ground to think ſo? we muſt reſt upon the Word both ways, as we muſt not receive any thing to build our comforts on, but it muſt be from the Word; ſo we muſt not receive any thing to trouble us but it muſt be from the Word; it muſt be the Word muſt wound men; for the Conſciences of men and women are under the power of no creature, but the Word: Now as there is no power in any creature in the world to raiſe a dejected ſoul, and to comfort a troubled Conſcience truly but the Word; So the people of God are to know, that they are ſo above the power of all other things, that nothing in the World ſhould trouble them but the Word only: as they ſhould account it a weak vain thing to reſt in the opinion of others for the comfort of their ſouls, that are in a good condition by what they find out of the Word; ſo they ſhould account it a vain thing to reſt on their own conceits in time of trouble, or in the ſaying of others, beſides what they have out of the Word; the ſoul ſays, I am affraid my ſtate is not good; But O my ſoul, is there any thing in the Word that ſays thus; that they that are thus and thus are not pardoned: As I muſt not conclude I am pardoned, but muſt bring ſomething out of the Word that ſays it, ſo I muſt not conclude my ſtate is bad without the Word, ſay ſo too; but I find many diſtempers and many wandrings in my ſoul; give me leave to ask you this; where doth Gods Word ſay that ſuch a man that hath a great many wandering thoughts is not juſtified? where does the Word of God ſay that a heart that is under the remainder of ſome corruptions, and the ſoul labours under them as much as under any burden in the world; where does the Word ſay that that ſoul is not juſtified? many people in the caſe of trouble of Conſcience, although they have ſome evidences and good ground out of the Word for them, yet will have many fears and doubts becauſe of the remainder of ſuch and ſuch corruptions in them; but now the ground of their doubts is their own fears, and nothing out of the Word; and ſo when any ſpeaks and applies the Word unto them, they cannot ſay but it is ſuitable to their condition, and that God hath ſhewn mercy unto them; but ſo ſoon as you are gone the fears and ſuggeſtions of their own hearts prevail againſt them, to take away all their comforts more than all the applications of the Word prevailed to uphold & continue their comforts; it is juſt with many that are gracious in the caſe of fears and doubts, as it is with the wicked in regard of their hopes, a wicked man hath the Word againſt him, that he is not in a good condition, but his own ſelf-love and conce… incourage him to preſume that he is in a good eſtate; now he regards his own opinion and conceit, and preſumes upon that, that his eſtate is good more than on whatſoever is ſaid unto him out of the Word that it is not ſo: ſo the people of God, although they are in a good eſtate, yet their own fears ſo damps their hearts that makes them queſtion that it is not ſo, but the ground of it is their own fears, as the ground of the wicked in thinking their eſtate is good is from their own opinions; ſo the People of God many times from their own conceit and opinions, rather than from the Word, think their eſtate is bad: Take this Rule, As you muſt receive no comfort but out of the Word; ſo you muſt not receive any trouble but from the Word; when you receive trouble any other ways, you do not conſider that God has laid your eſtates ſo high that all your troubles depend on nothing but the Word; and therefore anſwer all with Scripture, when the Devil caſts temptations before thee, bid him prove that thy eſtate is not good from the Word, I have this out of the Word to prove it is ſo, and thou haſt nothing to the contrary: in other things you will not be baffled, as in your Evidences for your Eſtates; ſuppoſe a man come and lay claim unto it, although you cannot perhaps make out your title clear, yet you will bid him prove the contrary, and ſhew what grounds he hath to lay claim to it; 'tis not the clamours and talking of other men that will make you quit your hold, or ſatisfie you that it was never rightly yours: But let the Devil come and clamour againſt your ſouls, and you are ready to joyn with him, and ſay, it is ſo indeed, I am an hypocrite, and I have no true grace nor ſpiritual life, my ſoul is under the curſe of the Law and dominion of Sin ſtill: how unworthy do you carry it to the bleſſed Spirit of God, and all the grace and goodneſs of God that has been manifeſted and made known unto you concerning the pardon of your ſins? How unbefitting is it that on every clamour of Satan, and ſtirring of corruptions in your own hearts, that you ſhould raze the foundation of all your comforts by calling all the work of God preſently into queſtion: Many a poor creature, that finds by Evidences out of the Word that their eſtate is good, they go away chearful, but if the next day there be any ſtirrings of corruption, they let go all, and raze the foundation of all their comforts: walk not ſo unworthy of the grace of God, depend upon the Word, as for your troubles, ſo for your comforts; as you are not comforted with any thing but from what the Word of God ſpeaks to you, ſo be diſcouraged with nothing, but where you find the Word of God againſt you.
The fifth Rule is this, When at any time you are put to ſeek your Evidences, and cannot find them, the beſt way is rather to renew than to ſpend time in finding of the old; as ſuppoſe any man or woman be ſearching out ſuch Evidences for Salvation which they had before, and cannot find them; it may be they are poring upon their own hearts for ſuch and ſuch workings as they have had heretofore, and cannot find them, and ſo are ready to conclude that all is naught, and lie down as people diſconſolate, becauſe their condition is not good, they cannot find ſuch Evidences as heretofore they had; now in this caſe, the beſt way is, if I cannot find my Evidences, or the uſe of them I had before, to renew them, the time I ſpend in ſeeking and diſcouraging of my heart, if I ſpent it in actings and workings of my heart after God, for the renewing of my Evidences, perhaps I might have renewed them in that time; as in matters between men and women in this world, they have Evidences that would clear the matters in differences; but perhaps they cannot find them, or they are grown ſo old that they cannot read them, and they ſpend a great deal of time about them, whereas poſſibly, did they go to the Court of Roles, they might have them renewed with leſs charge and time; ſo it is with the ſoul, when it cannot find ſuch and ſuch Evidences, it ſpends a great deal of time, and ſits down in diſcouragement and diſquietneſs of heart, when as perhaps in leſs time thou mighteſt have renewed them; as thus, ſuppoſe thou art looking after this Evidence of thy Calling, for God calls whom he juſtifies; Now thou art looking after thy call, and thou art troubled that thou doſt not remember how God did work upon thy heart then, or heretofore, and a great deal of time is ſpent; cannot you find how 'twas with you then? No, then fall upon this courſe, liſten to what voyce of God thou heareſt now in thy heart; ſay to thy ſoul, Do not I now find the work of God in me; do not I find him now drawing of my heart out of the world unto himſelf, and does not my heart liſten unto this call? for the call of God is not only at firſt converſion, but God is alwayes calling and drawing the heart from the world unto himſelf; if thou can'ſt not make uſe of the work of God heretofore, make uſe of his preſent work upon thee: Again, thoſe whom God juſtifies, they enter into Covenant with God; for it was by way of Covenant (as I told you) they give up themſelves to God in an everlaſting Covenant: But when did I come into Covenant with God? I am afraid I am not the man or woman in Covenant with God, I cannot remember any ſuch work; perhaps thy heart ſinks down within thee, becauſe thou can'ſt not clear up this work of entring into Covenant with God heretofore: Now the time that thou ſpendeſt in ſeeking after this work, ſpend it in entring now into Covenant with God at this preſent time; it will be no hinderance to thee that thou can'ſt not find what was heretofore, if now at this preſent thou can'ſt ſurrender up thy ſelf to God in an everlaſting Covenant, this is enough, do it: Now if you can find your hearts, now come in, and yield up your ſelves into Covenant with God, you may have the comfort of this Evidence as fully as if you clearly remembred all the former tranſactions, and the work of God upon you in your firſt entring into Covenant with God: Again, thoſe that had their ſins pardoned, I told you, were brought into the Kingdom of Chriſt; but you will ſay, I cannot remember how I was tranſlated; Take now upon you the Scepter of Jeſus Chriſt; many trouble themſelves, ſaying, I never found ſuch humiliations and troubles for ſin as you ſpeak of, or as others have found; How is it now with your ſouls? Do you find ſin now a burden to your ſouls? Is it not the greateſt affliction? If you were put to your choice, had you not rather ſuffer any thing in the world than ſin againſt God; and not only out of Convictions of Conſcience, but becauſe you find a frame of ſpirit in your hearts ſuitable thereunto? for an Hypocrite he may have Convictions of Conſcience, but the frame of his ſpirit is not ſuited thereunto: in you there is a frame of ſpirit ſuitable to the convictions of Conſcience within you, though you cannot remember you have had ſuch ſorrows and troubles in convictions for ſin, as others have had, while they were under the ſpirit of bondage, yet you may be comforted by the preſent frame of ſpirit that you have; and ſo in the like caſes, if you cannot find your old Evidences, fall to work to renew your Evidences, and do not ſpend time in lying down under the diſcouragements of your own hearts.
The ſixth Rule is this, When you examine your ſelves to find out your Evidences, carry this thought along with you, that you have to deal with God in the Covenant of grace: and this will be of marvellous uſe unto you; perhaps to ſome theſe are very dry things, and they ſee but little in them, and ſcarce know what they be; but I hope there be many others that have knowledge of an eternal ſtate to be between God and their ſouls; I hope I ſpeak things will be very precious to them; yea, I ſay unto many of you; for while I am in this argument, I am ſpeaking to ſuch as have had the fear of God faln upon their hearts, and they have made it the great buſineſs of their lives, above all things in this world, to know how tearms are between God and their ſouls, to know how it ſtands with them for their everlaſting eſtates; I know abundance of people ſcarce ever call theſe things in queſtion, to whom theſe Rules will be of little or no uſe at all; but if I ſpeak to ſome, or any one troubled ſoul to help and direct them, though I do no good to others I ſhall think my time well ſpent; wherefore then in your examinations ever carry this with you, that you have to deal with God in the Covenant of grace, and not in a Covenant of works: Certainly, that many are ſo troubled in their Conſciences about their eternal eſtates, it is on this ground, becauſe they look upon God in the way of the Covenant of works; if they find any corruptions ſtirring and breaking forth, and temptations ſtrong upon them, they think preſently all is naught, and that God will never accept of them; What is the reaſon? If we had to deal with God in a Covenant of works, the leaſt ſtirring of corruption, it is enough to caſt the ſoul down into eternal horrour; as Adam, though he had never ſo much goodneſs before by the Image of God upon him, yet one ſin eternally caſt him, if there had not come in a Covenant of grace: Now, though people will acknowledge there is a Covenant of grace, yet upon the ſtirring of their corruption, they carry it as that it ſerves for no other uſe than if they had to deal with God in a Covenant of works, and as if there were no Covenant of grace at all: Now, what a diſhonour is this to the riches of Gods goodneſs in the Covenant of grace, that tells us, We are not to be judged for our eternal eſtate by the Covenant of works; and tells us, that he that muſt be our Judge for our eternal condition, is our Advocate with the Father: and tells us alſo, that God accepts of the uprightneſs and the ſincerity of the heart, and that the want of perfection ſhall never damn thy ſoul: He that ſtands before the Lord to make atonement, and to be our Advocate to plead with the Father for us; he it is that muſt be the Judge of our eternal eſtate; and therefore when I ſet my ſelf before the Lord, I conſider that I have to deal with him in a Covenant of grace: Suppoſe I find and feel ſuch and ſuch corruptions and weakneſſes in me; Is it not poſſible that my eſtate is happy by the Covenant of grace? Collect your ſelves, and ſay, Why do I determine of my everlaſting condition? Have I to deal with God in the Covenant of grace, and cannot theſe imperfections ſtand with it? Why do I make ſuch concluſions that my ſtate is naught, becauſe of the ſtirrings of ſuch and ſuch corruptions? The doubts and fears of moſt Chriſtians ariſe from hence, becauſe they have not a clear underſtanding of the difference between the Covenant of grace and the Covenant of works; there is nothing in the world would ſo ſatisfie the Conſciences of men and women, ſo as a clear underſtanding of the Covenant of grace and the Covenant of works: Many people cry out of the Preachers, that they diſquiet and trouble the hearts of people by their Preaching; the truth is, no Preachers occaſion ſo much the trouble and perplexity of Conſciences, as thoſe that preach Morality and meerly the way of duty, and never come to make them ſee clearly the difference between the Covenant of grace and the Covenant of works; and I appeal unto you, who are they that moſt quiet and ſettle your Conſciences, and ſatisfie your ſpirits; Are they not thoſe Preachers that open the difference between the Covenant of grace and the Covenant of works? Certainly thoſe Preachers that ſhew you what the Covenant of grace is, are the only men that quiet and ſatisfie Conſcience; and 'tis a truth, that nothing can do it but that: You that are Chriſtians, how ſhould you then labour to get a further inſight into the Covenant of grace; and inſtead of other Diſcourſes leſs uſeful, let this be the ſubject of your diſcourſe, the difference of the Covenant of works and the Covenant of grace, or the bleſſings of this Covenant; and that this is the Covenant that we muſt depend upon, notwithſtanding our weakneſſes: And now I am ſpeaking of this Covenant, that weakneſs may ſtand with the Covenant of grace, many that have carnal hearts may be ready to abuſe it; take notice how dear the comforts of your ſouls coſt God, and God will have his Miniſters to comfort you, though the revealing of ſuch things will indanger many a mans ſoul: God is content to hazard the damnation of other men to comfort you; for certainly thoſe things that we ſpeak for your comfort will be the damnation of many others:O rich grace. Think thus, O Lord muſt the comforts of my ſoul coſt ſo dear, and that for my comfort many ſouls are hazarded, who by taking occaſion to ſin, abuſe that grace that is reached forth to me, and ſo are like eternally to periſh: O then, what need had I to make good uſe of this grace that comes to me with the hazard of the ſouls of ſo many others? If a man ſhould bring ſome precious Balſom to apply to a wound, and tell him there is not one drop of it but coſt a thouſand pound at leaſt, would not this be highly prized? Now, when we come and ſhew you any thing that may comfort your hearts and ſatisfie your ſouls, we muſt reveal ſuch things, that not only coſt much, but the leaſt dram of Goſpel-comforts coſt that which was of infinite worth, and 'tis valuable two ways: firſt, every drop of the Balſom of the Goſpel coſt the blood of Chriſt; but beſides this, the very revealing of it muſt coſt the damnation of many ſouls, and yet God is content to venture that that you may be comforted: We in the Name of God come and preach the grace of the Goſpel, and we think many will be hardned by it, and grow more ſecure, and abuſe Gods mercy; but then we ſatisfie our ſelves with this, that the comforting of any broken troubled ſoul is ſo precious in the eyes of Jeſus Chriſt, that he is content to venture the hardning of many other ſouls; if they will be hardned let them be hardned, Chriſt is content to venture it; and hereby we ſee how precious theſe comforts are; therefore you had need to prize them, and not caſt them off: as ſuppoſe a Captain for the ſaving of the lives of two or three men ſhould venture the lives of a thouſand men meerly to ſave the lives of two or three, were not theſe mens lives very precious to him? ſo Jeſus Chriſt he ventures the hardning of the hearts of many for the comforting of a few; therefore it ſhews your comforts are precious things, you ſhould not eaſily put them off, for they coſt dear.
The ſeventh Rule in applying Evidences is this, That when you cannot ſee the work of faith reaching to Aſſurance, yet labour to put forth the work of faith of Adherence; there may be much of the workings of the faith of adherence, where there cannot be the faith of aſſurance; that is certain, there may be true faith adhereing to Chriſt for the pardon of ſin where the ſoul hath no certain aſſurance of it: Many poor creatures are crying out, and ſaying, if I had faith of aſſurance, and a full perſwaſion my ſins were pardoned, I could be comforted; but becauſe they have not attained to a full perſwaſion and aſſurance, they think they have no grace at all; but there may be faith in the pardon of ſin, where there is not a reflect act of the ſoul, whereby I come to know it hath faith, and that its ſins are pardoned, 1. Joh. Chap. 2.3. he ſhews there that there may be knowledge, and yet not know they do know; Hereby we know that we do know him, if we keep his Commandements, hereby we know that we do know him: now knowing of Chriſt, and knowing that we do know him, is not all one; there is a knowing, and a knowing that we do know him; ſo there is a beleiving and a knowing we do beleive: there may be a true work of grace, that I may know Chriſt, and know him to ſalvation, and yet not know that I do know him, that is, by a reflect act of faith, a knowing that I do know him; ſo then, where there is not a faith of aſſurance there may be a faith of adherence; that is, when the ſoul ſticks to Chriſt, and can giuegive it ſelf unto, and venture it ſelf upon Chriſt for pardon of ſin, life and Salvation; that is faith of adherence: ſuppoſe in ſeeking my Evidences (many of them being taken from the effects and friuts of faith) I cannot find them, and ſo cannot put forth a reflect act of the ſoul, which is faith of aſſurance, yet I may at that time have a faith of adherence; thou may'ſt feel thy heart ſtick to Chriſt, and thou may'ſt venture thy ſoul on Chriſt; that faith will ſave thee, though you have not a faith of aſſurance; that is, though you cannot find ſuch Evidences whereby you may draw up ſuch a concluſion, or make up ſuch a judgment that you are pardoned; yet if you have a faith of adherence, that you can ſtick to Ghriſt, and venture your ſoules on him for life and Salvation, and all that is good; that faith will ſave you; and therefore upon examination of your Evidences, when you cannot get up to ſuch acts of faith as aſſurance is, live then by a faith of adherence, ſtick to Chriſt, ſay, here I will reſolve to live and dye, venture on the grace of God in Chriſt: Now for the ſoul to do this, it is a mighty work of faith; for if you can venture your ſouls on Chriſt, you will venture your Eſtates on Chriſt, your Names on Chriſt, and all that you have on Chriſt; and therefore remember, if you have not a faith of aſſurance, then venture your ſelves on Chriſt by a faith of adherence, and comfort will come in that way,
Eightly, If at any time you feel comforts from Evidences flow in upon your ſouls, and that you are able to apply the comforts to your ſelves, that the Lord hath ſpoken to you by ſuch and ſuch ſigns of a pardoned ſinner, take heed you do not reſt much upon Evidences; but then at that very time, think with your ſelves, though now I have comforts, I may looſe them, and God may call me to another condition; God never granted theſe helps unto me for my Saviours that I ſhould reſt upon them, they are but bladders to help me to ſwim, and God may take away theſe, and call me to live upon the meer actings of faith, and not at all on ſenſe, thats certain he may do it, for when we bring theſe Signs and Evidences of grace, as they come from faith, and are effects and fruits of it, they are but as bladders to help young ſwimmers that cannot ſwim without them, and learn them to ſwim; but thoſe that have got the Art, though the bladders be taken away, they can ſwim; but take them away from the others, and they will ſink; ſo that theſe Evidences are for young and weak Chriſtians that cannot live on primary acts of faith, which a ſtrong Chriſtian can do, when all other things are taken away; and therefore when we feel the comfort of any ſigns depend not on this, the Lord may take them away; and becauſe he delights in the meer actings of faith, that is the reaſon why God withdraws himſelf from the ſouls of his people, that they ſhall not have the uſe of Signs and Evidences as they had before, becauſe he would teach them to live on the more neceſſary acts of faith; God loves the voice of Job, though he kill me, yet will I truſt in him; I will venture my ſoul upon him, whatever becomes of me; when theres nothing elſe to reſt on but God, then to live by actings of faith merely on him, he delights much in this; and therefore take heed you do not reſt ſo much on ſigns, as if all your comforts were loſt and you undone, when you cannot have ſuch uſe of them as you have had heretofore.
Ninthly, when you have at any time loſt the uſe of ſigns, do not determine that all is gone, and that you ſhall never have the uſe of them more; this is that that mightily hinders many poor Chriſtians that are in trouble of Conſcience, becauſe they cannot find the evidence of the pardon of their ſins, and that God accepts of them in what they do; what do they do preſently? they yeild to the horrible ſentence of damnation againſt themſelves: Gods Spirit, ſay they is now gone, and he will return no more; he will never come any more unto me: take heed you do not faſten on any ſuch kind of thoughts as thoſe are, to determine of your own eſtates, or that Gods Spirit will not come again: but do you humble your ſouls before the Lord, and wait upon him.
Tenthly, When at any time all Signs and Evidences fail you, and you are ready to determine that all is gone, yet even then keep up good thoughts of God; As the Spouſe in the Canticles when her Beloved was gone, yet ſhe prized him, and ſaid He is the chiefeſt of ten thouſands in Cant. 5. when ſhe was asked; What is thy beloved? ſays ſhe, he is thus, and thus, & then concludes, He is altogether lovely; and this was at ſuch a time as he was gone, yet ſhe retain'd good thoughts of him; ſo 'tis a good ſign for any ſoul, that when trouble of conſcience is upon them, or any other trouble, that they retain good thoughts of God and Chriſt and the wayes of God, when the ſoul ſays, whatever become of me, though I periſh for ever, yet God is good, his Word, his ways are good, his Goſpel, and the Covenant in his Son is good; and whatever troubles are upon me, yet God is righteous; and though God juſtifie not me, yet I will juſtifie God; if there be any ſoul that cannot find his Evidences, or any of thoſe ſigns before ſpoken of, you may make uſe of this; if you cannot find any other, do what thou can'ſt to juſtifie God; thou art afraid that God will not juſtifie thee, do thou juſtifie him; ſometimes it is with many men, as with ſome wretched ſervant that has dealt falſly with his Maſter, and may be all the while he can make any advantage of his Maſter for his own ends, he will ſpeak well of him, but if his Maſter turn him out of doors for his wickedneſs, then he rails on him; 'tis ordinary for bad ſervants to do ſo when they are turn'd away for their wickedneſs; and ſo it is with many, when all goes well with them, then they like well of the wayes of God; but if they come to ſuch a condition as that they think that God will caſt them away indeed, and that they are like to periſh, then they begin to have hard thoughts of God, and by degrees they ſpeak againſt God and his ways; take heed of this, although you want the Evidences of his love and mercy, yet retain in your hearts good thoughts of God and of his ways, and this will be a ſpecial help to bring into your ſouls the comfort and aſſurance of your Juſtification; and now I have done with this argument, I have ſhewed you who it is that hath his ſins pardoned, I have ſhewed the ſeveral miſtakes, and I have ſhewed you certain infallible grounds from Scripture Evidences of the pardon of ſin, and Rules how to make uſe of thoſe Evidences; and now upon what you have heard, you have teſtimony and aſſurance of the pardon of your ſins, or you have not; if you find your hearts do not anſwer to theſe Evidences, or that you are afraid that your ſins are not pardoned, then take a uſe of Exhortation to put you on to ſeek after this bleſſedneſs.