The Believers Duty Towards the Spirit, Treatise · Part (1 of 3)
The Spirits Office towards Believers.
Whereby ye are ſealed to the day of Redemption.
THe old Interpreter reads, in the day of Redemption; and by it Oecumenius and ſome others underſtand the day of Baptiſme: but becauſe in the Greek tis not foreign, but foreign, and we have no reaſon to think that foreign is put for foreign, we ſhall by this day underſtand the day of Judgment, as moſt Interpreters do, and as we are led to do by that twin-place, Chap. 1 13.14. where the Holy Spirit of promiſe is ſaid to be, the earneſt of our inheritance until the redemption of the purchaſed poſſeſsion: The price of a Believers Redemption is already paid, and accepted by God, and they are redeemed from their vain converſation; but their day of redemption cannot be ſaid to be fully come, till this corruptible have put on incorruption, at leaſt, not till this life be ended; for till then
1. Their Redemption from the power and dominion of ſin hath not its full effect: even a Paul, as long as he is in the body, hath occaſion to complain that he is ſold under ſin, and that the law in the members warreth againſt the law of the mind, and leadeth him captive to the commiſſion of Sin, and omiſſion of Duty.
II. Till then, our Redemption, the forgiveneſs of ſin, Epheſ. 1.7. is not perfect. I know that upon our firſt cloſing with Chriſt, our tranſgreſsions are blotted out as a miſt, and as a thick cloud, and our iniquities thrown into the bottome of the Sea, there is no condemnation to us, no obligation to Eternal wrath; but yet I am alſo ſure, that we are bid repent, that our ſins may be blotted out when the daies of refreſhing ſhall come from the Lord, Acts. 3.19. Whence it may be inferred, that a Penitents ſins are not ſo blotted out, as then they ſhall be blotted out; indeed, upon the firſt converſion, a man is put into a ſtate of juſtification, which is inconſiſtent with obligation to Eternal death, yet is he not freed from all puniſhment, nor from all obligation to puniſhment, for where there is no obligation to puniſhment there is no juſtice in puniſhing. The want of the Spirit is one of the puniſhments we have brought on our ſelves by ſin: this puniſhment is not taken away, but by reſtoring of the Spirit; now though the Spirit be ſo reſtored, as to prevent the dominion of Sin, and damnation for the time to come, yet is it not given in ſuch a meaſure as to prevent all ſin, nor the contracting of new guilt; nor ſhall He be ſo given in this world.
III. As to the Redemption of the Body, that is ſo far from being compleat before the Great Day, that till then it may ſeem not to begin: While it is joyned to an imperfect ſoul 'tis vile and mortal; when ſeparated from it, then it becomes yet viler, is thrown into a grave, and preyed upon by worms and maggots: at the Reſurrection it begins to be ſpiritual, incorruptible, powerfull, and like to the glorious body of Chriſt Jeſus. The Adoption, the Redemption of the Body, we do not now enjoy, but by Faith and Hope we do wait for it, Rom. 8.23. On all theſe accounts, there is reaſon why that Day ſhould be called, as it is, The manifeſtation of the ſons of God, Rom. 8.19. For though we be now the ſons of God, it appears not what we ſhall be, 1 Joh. 3.1. The beſt uſe that can be made of this Appellation, is that which is made of it by the whole Creation; The earneſt expectation of the creature waiteth for this manifeſtation, that it may be delivered from that bondage and vanity unto which it is ſubject, and under which it groaneth; much more ſhould you, who have the firſt-fruits of the Spirit, groan within your ſelves, waiting for the adoption. 'Tis utterly a fault among Chriſtians, that they groan ſo much under the burden of a few Taxes and Impoſitions, and ſo little under the burden and body of Sin which they carry about with them. They ſhould much and frequently bleſs God for thoſe enjoyments they have of him in this earthly Tabernacle; but yet not be ſo ſatisfied with any ſuch enjoyments, as not to deſire it may be diſſolved, and ſo they put into the poſſeſſion of that houſe in heavens not made with hands. We that are in this tabernacle do groan, being burdened; not for that we would be uncloathed, but cloathed upon, 2 Cor. 5.4. I confeſs, in this I look on St. Paul as our Pattern, rather then as our Standard: I dare not ſay, that all who are partakers of the Spirit do thus earneſtly groan after abſence from the body, and preſence with the Lord; but all have reaſon ſo to do, elſe had not all by Chriſt been taught to pray, Thy Kingdom come. As for you who live in ſin, I cannot exhort you to deſire this day; rather you may pray as did the Primitive Chriſtians, though on a better account, Pro morâ finis; for to you this Day of the Lord ſhal not be a day of Redemption, but of Confinement to the darkeſt dungeon; it ſhal burn as an Oven, it ſhall burn you up, and leave you neither root nor branch: The Devils who believe it, do tremble at the thoughts of it; and if you tremble not at it, it is becauſe you believe it not. The beſt and moſt ſeaſonable advice I can give you, is, to kiſs the Redeemer, and to follow God with ſighs and groans, till he hath given you hearts ſoft as wax, then ſhall you alſo be ſealed to the day of Redemption,
Of this Sealing of the Spirit I am now to ſpeak, and that ſomewhat largely: being therefore to build high, it is good to dig deep, and lay the foundation ſure. The expreſſion is undoubtedly Metaphorical, and muſt betoken ſomething that bears proportion to Sealing properly ſo called: What that is, we ſhould the rather enquire, becauſe the Metaphor is ſo frequently uſed here, and Chap. 1.13. and 2 Cor. 1.22. He that ſhall read the Learned Zanchy on Chap. 1. verſ. 13. will not loſe his labour, nay, will think nothing can be added unto what he hath ſaid. I ſhall from him and others, in a few words, lend light enough to elucidate this matter to thoſe that have a mind to underſtand. Two things among us go by the name of a Seal.
1. The Signet that makes the Impreſsion.
2. The Impreſsion that is made by the Signet.
And ſealing, if conſidered in its nature, is nothing elſe but the imparting of the Image of the Signet to that which is ſealed: But then the uſes of ſealing are divers; 1. For ſecreſie or ſecurity; 2. For ratification or confirmation; 3. For diſtinction or ſeparation: Now the queſtion is, Whether in alluſion to the nature, of ſome or all uſes of ſealing, we are ſaid to be ſealed? Doubtleſs, the Spirit doth work in us ſo as to communicate unto us the likeneſs of God in holineſs and righteouſneſs. By him we are changed into the Image of God from glory to glory, 1 Cor. 3. laſt. According to his mercy he ſaveth us by the waſhing of regeneration, and renewing of the Holy Ghoſt, Tit. 3.5. We are born again of water and the Holy Ghoſt, Joh. 3.3. We are waſhed, we are ſanctified, we are juſtified, in the Name of our Lord Jeſus, and by the Spirit of our God, 1 Cor. 6.11. But ſeeing the ſealing here intended is in order of nature after believing, Epheſ. 1.13. I humbly conceive, it is not the making of the Elect to partake of the Divine Nature, but the aſſuring of them that they do partake of it, the perſwading our hearts that we have Gods mark on us. God ſeals us with his Spirit, not that he may know us to be his, but that we may know our ſelves to be his, and reſt ſatisfied that we are his, and that he will own us for his, when to others he ſhall ſay, Depart from me, I know you not. I deny not, but we may be ſaid to be ſealed by the Spirit, when we are by him regenerated and made new creatures; but I think Regeneration is rather the Spirits writing the law in our hearts, and making us the Epiſtle of God; and that the ſealing in the Text intended, is the Spirits teſtifying unto us that we are of the number of Gods redeemed ones, and have a right to the priviledges of Gods redeemed ones. Now there are five things of which the Spirit may be thought to give aſſurance. 1. Election. 2. Vocation. 3. Juſtification. 4. Perſeverance. 5. Eternal life; but becauſe of ſome of theſe there is diſpute, and becauſe it is by all ſober perſons granted, that effectual vocation, regeneration, converſion are the evidences of the other, of that chiefly, and well nigh, onelyonly, I ſhall ſpeak, and caſt all I have to ſay about it into an Anſwer to theſe ſix Queſtions.
1. Whether ſuch Aſſurance may be had?
2. Whether the nature of Faith conſiſt in it and whether it may not be ſeparated from Faith?
3. How the Spirit works it?
4. Why ſo many Chriſtians are ſo long without it?
5. What motives there be to perſwade us to labour after it.
6. What means are to be uſed, 1. to gain it if we have it not, 2. to keep it if we have it, 3. to regain it if we have loſt it?
1. In anſwer to the Queſtion, Whether ſuch aſſurance may be had, I ſay it may, which I prove,
1. By arguing ab eſſe ad poſſe; Aſſurance hath by many been attained, therefore it may be attained. That it hath been attained is ſo evident, that ſcarce any thing can be more evident; there is not one Saint almoſt in all the Scriptures, concerning whom much is ſaid, of whom ſomething is not ſaid, from which it may be collected that he had ſometime or other good aſſurance of Gods love. Was Job, think we, without aſſurance, who maintained his integrity againſt the devil, and his uncharitable friends, clubbing their wits to prove him an Hypocrite? Was not that the voice of aſſurance, I know that my redeemer liveth? Was not the Spouſe aſſured when ſhe ſaid, I am my Beloveds, and my Beloved is mine? Was not St. Paul aſſured, when he ſo triumphed in Chriſt? Rom. 8.38. I am perſwaded that neither life, nor death, nor Angels, nor principalities, &c. ſhall be able to ſeparate us from the love of God which is in Chriſt Jeſus. The Papiſts do not much deny but that theſe perſons, and ſundry others mentioned in Scriptures, had aſſurance; onelyonly they ſay, they came to it in an extraordinary way, by immediate revelation; which muſt needs be looked on as a meer evaſion and ſhift: there is not in Scripture the leaſt hint that theſe came to their aſſurance in any extraordinary way, but many things there be in Scripture which make manifeſt, that they attained their certainty in a diſcurſive way, arguing from the effect, to the cauſe; from the fruits, to the root; from their mortifying the deeds of the fleſh, and walking according to the Spirit, to the Spirits dwelling in them. St. Paul indeed had his Revelations, but thoſe were not the ordinary ſtanding laſting ground of his gloriation, but the teſtimony of his Conſcience that in ſimplicity, and godly ſincerity, not with fleſhly wiſdome, but by the grace of God, he had had his converſation in the World. 2. Cor. 1.12. What that, we are bid by St. Peter to give all diligence to make our calling and election ſure. 2. Epiſt. 1.10. Which implyeth that aſſurance is not onelyonly to be expected by extraordinary immediate Revelation.
2. If we cannot have aſſurance, 'tis either becauſe we cannot be ſure what puts us into a ſtate of grace, or becauſe we cannot be ſure that we are in that ſtate of grace. To ſay, that we cannot know what puts us into a ſtate of grace or makes us children of God and diſciples of Chriſt, is too great an abſurdity for the Papiſts themſelves to ſwallow; it doth indeed make the one half of the Scriptures needleſs, for what doth Scripture more deſign, then to lay down the diſtinguiſhing marks betwixt ſincerity and hypocryſie, faith and unbelief, the power of Godlineſs and the form? It will therefore perhaps be ſaid, that we may know what true grace is, but we cannot know our ſelves to have true grace wrought in us, becauſe of the deceitfulneſs of our hearts. Now that the heart of man is deceitfull, deceitfull above all things, will not be denied by any who either ſtudieth Scripture or his own heart. But we may well ſay, that the deceitfulneſs, whether natural or acquired, is in part cured and removed by ſanctifying grace, and the Spirit alſo doth aſſiſt (as is more to be ſhewen hereafter) the ſanctified faculty to obſerve and take notice of its own frame; and therefore, its remaining deceitfulneſs notwithſtanding, it may come to ſome certainty of its own condition. To make ſhort, I ask, Was Conſcience deſigned by God to be a Witneſs, and a judge, did he intend it ſhould ſomtimes juſtifie, ſomtimes condemn? If he did not deſign it to any ſuch work or office, why then all, both Heathens and Chriſtians have miſtaken its nature and office; if he did, why then may not a renewed Conſcience witneſs concerning a mans renewed and juſtified condition? Doubtleſs it may witneſs and give ſuch a Teſtimony as God will own hereafter, and man may for the preſent comfortably acquieſce in. As from our hearts condemning us, we may infer that God will condemn us; ſo from our hearts not condemning us, we may collect, that God will not condemn us; and that with ſuch firmneſs or certainty, as will give us boldneſs in the preſence of God, and aſſure our hearts before him that we ſhall have the things we ask of him. 1 John 3.20, 21. Had the Teſtimony been ſo obſcure and uncertain as Papiſts make it to be, St. Paul would not have ſo rejoiced and gloried in it, as we before obſerved him to do, from 2 Cor. 1.12.
3. If no aſſurance were attainable then ſome duties enjoined us would be altogether either unprofitable, or impoſſible; I inſtance in two or three: Why are we bid to ſearch and try our waies, if it cannot be known whether they are right? Why are we bid to examine our ſelves whether we be in the faith, 2 Cor. 13. if it cannot be known whether we be in the faith? How ſhould we rejoice in the Lord, and glory in tribulation, if when we have done all, our title to heaven muſt be uncertain, if we may at laſt for ought we know to the contrary, have our portion in the lake that burnes with fire and brimſtone?
Set a man upon a very high pinacle, and let him know he may fall from it, and ſee whether you can perſwade him to rejoice; the poſſibility, and much more the probability of any danger that is intolerable, muſt needs damp all joy. Much leſs could a Chriſtian be earneſt and vehement in his deſires to be diſſolved and be with Chriſt, if he could have no ſure hope that when he is diſſolved he ſhould be found in Chriſt. Why hath God ſet Promiſes as thick in the Word as Stars in the Firmament, if by no means we can clear up our intereſt in them? If the ſweetneſs of all the Covenant were ſtrained into one ſingle Promiſe, what would that avail me, if by no means I could be perſwaded that I ſhall one day be permitted to taſte of it. This argument did horribly puzzle Bellarmine; and in anſwer to it he recites three opinions of Catholicks, (as he calls them) according to none of which, he thinks, men will be left under any neceſſity of doubting concerning their reconciliation with God; and at laſt he tells us, that all they contend againſt, is onelyonly a certainty of Faith properly ſo called: but we are wiſer then to lay the ſtreſs of ſo material a queſtion upon a School-phraſe. Let it but be granted, that the ſoul can have ſuch a knowledge of its own ſincerity, as makes it certain that it is not miſtaken, we ſhall ſit down under the ſhadow of that conceſſion, and eat the ſweet fruit of it, leaving it to the Tridentine Doctors to determine whether this may be called Faith Catholick; and if not, whether yet it may not be called Divine Faith, differing from Catholick Faith; differing not in certainty and excluſion of doubting, but onelyonly in univerſality. I muſt needs ſay, I underſtand not how any man can be ſaid to believe that he believes; and if any of our Writers have ſo expreſſed themſelves (which is more then I know) they ſpoke not properly. Wendeline, in his larger Syſtem of Divinity, propounding againſt himſelf this objection, as from the Papiſts; What is certain with the certainty of Faith, is either expreſly contained in the Word of God, or by due conſequence may be thence deduced: But that this or that man, I, or thou do truly believe, is not expreſly contained in Scripture, nor can by any due conſequence be thence deduced; therefore it cannot be certain with a certainty of Faith; doth well anſwer, The concluſion doth not contradict us; for we do not in kind ſay, that we can by a certainty of Faith be certain that we truly believe, but indefinitely, that we may be certain. With what certainty then? I anſwer with a certainty of inward viſion, or the teſtimony of our mind enlightned by the holy Spirit, who witneſſeth to our ſpirit, that we are the ſons of God, and do truly believe: This certainty therefore is not written in the book of Scripture, but in the book of our heart, and that by the finger of the Spirit. Hence we believe not that we believe, but ſee, feel; As we do not believe that we do think of God, but know and perceive by our mind: quoting for the confirmation of his anſwer, an elegant ſentence of S. Auguſtine, lib. 13. De Trin. Fidem ſuam quiſque, qui eam habet, videt in corde ſuo, & tenet certiſsimâ ſcientiâ, & clamante conſcientia. In which way if he had proceeded in anſwering the ſelf ſame objection concerning particular remiſſion of ſin, pag. 1158. he had given the adverſary leſs advantage; for my part, I do not make it any Article of my Faith that my ſins are pardoned.
4. We argue the attainableneſs of Aſſurance from the weakneſs and rottenneſs of the grounds on which the Papiſts, the greateſt adverſaries to this truth, do proceed in the denying of it.
1. 'Tis not unlike, that the covetouſneſs of the Pope and his Clergy is one reaſon why the doctrine of Aſſurance is ſo denyed: For this ſect of men is ſomewhat a kin to Judas, who was a Thief, and carried the Bag. Were the Pope to pay as much for redeeming a Soul out of Purgatory, as he commonly gets by it, I dare ſay, Purgatory before this had been reckoned amongſt things that are not: were they to looſe as much gold and ſilver by keeping men in doubts and fears as commonly they get, certainty had not been made ſo impoſſible as now it is.
2. Their own Hypocriſie and formality makes them, and that juſtly, to queſtion their own ſtate preſent and to come, and therefore they think that none, how ſincere and upright ſoever, can be aſſured of theſe matters. Very apt we be to meaſure other mens cloth by our own ells, to make our own hearts and experiences a ſtandard and pattern to our fellow Chriſtians. Many eminent Reformers, who had perhaps the candle of the Lord moſtly ſhining on them, and lived perpetually under the beams of his countenance, did place Faith in Aſſurance, and ſo diſcouraged ſome weak Chriſtians. The Papiſts on the other hand, being alway void of aſſurance; would needs perſwade us, that no Faith did ever riſe up to aſſurance, being continually tormented with ſhivering fears, they envy all others who have more ſerenity and calmneſs then themſelves. But doth it follow, that if an houſe built on the ſands cannot ſtand, that it cannot ſtand neither though built on the rock? A Papiſt, as a Papiſt, holdeth no one doctrine by faith; for ſeeing, as Papiſt, he muſt needs take the Popes infallibility in cauſes of faith for his foundation, which foundation being not onelyonly untrue, but alſo heretical, cannot be apprehended by faith, it follows, that he neither doth nor can believe any point of ſaith, unleſs perhaps the concluſion can be of faith, when the premiſes or cauſe of aſſent to that concluſion is contrary to Faith. Nor can they have any certainty of their ſalvation; for that depends with them on their having the Sacrament of penance truly adminiſtred, and this on his being a Prieſt that doth adminiſter it: now that any one is a Prieſt, is that of which there can be no certainty; for, for ought any one knows to the contrary, he that ordained him had not intent to ordain him, or he that baptiſed him had no intent to baptiſe him; or if both could be known to have directed their intentions aright, yet twenty other things might happen that would nullifie his prieſthood, But no neceſſity is there that Proteſtants ſhould be uncertain of their right to, or meetneſs for heaven, who reject all theſe errors, and are taught to believe, that no man ſhall ever fare the worſe for what never was in his power to prevent.
3. Papiſts much object the multitude of Profeſſors, who have much boaſted and talked of aſſurance, and yet neither had it, nor could have it, as by their manifold miſcarriages, inordinate walkings, they have moſt manifeſtly diſcovered. This no doubt they may have obſerved, and it hath been, of late years eſpecially, a great ſtumbling block to ſome, to ſee and hear perſons of very ſlight and frothy ſpirits, tell ſo many and ſo high ſtories of their enjoyments and experiences. But ſhall we ſay, that a man may not be certain of that, about which multitudes have been miſtaken? Who ſees not then that we muſt bring Pirrhoniſme into the World? put our ſelves under a neceſſity of turning Scepticks? Becauſe ſome have phanſied their chambers to be full of company, when no perſon was nigh them, cannot I be ſure that ſometimes I ſee people ſitting in their ſeats to hear me? Becauſe ſome have imagined that they ſat about richly furniſhed tables, when no meat was nigh them, cannot I therefore be ſure, that my meat is before me, and give God thanks for it. There is no ſuch great likeneſs betwixt Aſſurance and Preſumption, that a man, if he will be ſincere, need miſtake the one for the other. The rules given by Divines to diſtinguiſh them, are ſuch, that a man cannot be miſtaken about them, unleſs he have a mind to be miſtaken.
1. Preſumption is the daughter of Ignorance, ſo is not Aſſurance.
2. Preſumption is got and maintained without any difficulty or pains, ſo is not Aſſurance.
3. Preſumption, unleſs in great extremities, when uſually it turns into deſpair, is alway uniform and like unto it ſelf, ſo is not aſſurance, which is higher or lower, according to the influences of the Spirit, growth and exerciſe of the habit of Faith.
4. Preſumption is unwilling to be examined, ſo is not Aſſurance, but moſt gladly joyns with the moſt lively and ſearching Miniſtry; by theſe and many other characters which ſhall be after ſuggeſted, Aſſurance may as eaſily be diſcerned from Preſumption, as may the true metal from that which doth but counterfeit it.
4. It is much urged that Aſſurance would breed Pride, ſecurity, careleſneſs, the bane of all our graces and pious endeavours: but to this many anſwers may be returned
1. By conceſſion; it will not be denied, but that if God ſhould pour this wine into old bottles, there might be danger of their breaking; if he ſhould give theſe apples to thoſe who were never ſick of love, they might breed wind: but God never gives the new name, but where he gives the new nature; He ſets not his Seal on a flint, but on the wax; In whom after ye believed, ye were ſealed with the Spirit of promiſe, Epheſ. 1.13. As for unbelievers, they are uncapable of it; and could they have it, they would turn it into wantonneſs, as they do all Grace they receive: nay, nor doth God ſet his Seal on every veſſel of Honour; He doth not feed every child with hidden Manna, but onelyonly ſuch as he findes to hunger after it, and to be ready to faint and periſh without it.
2. I ſay our Aſſurance is not perfect or free from all doubts, but hath alway mixed with it ſome either actual or habitual fear. Perfect Aſſurance might (ſuch is the corruption remaining in us) be abuſed to ſecurity, and occaſion Pride; but our wine is mixed with water, on purpoſe, that it might not intoxicate us. With ſuch a meaſure of Aſſurance we are truſted, as keeps under doubts and fears, not with ſuch as quite expels doubts and fears. They go too far, who ſay, That the aſſurance we have of the pardon of our ſins, and right to Eternal Life, is equal to the aſſurance we have of the common objects of Faith, Chriſts Reſurrection, or Gods Omnipotence. That Chriſt is riſen, that God is Almighty, are Propoſitions and Principles that are expreſly and immediately contained in Scriptures, and therefore do the more eaſily gain aſſent from our Underſtandings: But theſe Propoſitions, I am juſtified, I am ſanctified, I ſhall be ſaved, are Concluſions drawn from ſuch Premiſes of which onelyonly one is contained in Scripture, the other is made out by inward ſenſe and feeling, and therefore the Concluſion is not ſo evident, nor ſo ſtrictly *Dico non eſſe adeo ſtricte de ſide, ne offendiculum creem Lectori in hiſce controverſiis minus exercitato, alioqui mea ſic ſtat ſententia, iſtiuſmodi concluſiones non eſſe omnino de fide: Concluſionem ſequi infirmiorem premiſſam eſt è trivio dialecticorum Canon, quem et ſi aliqui dialecticorum filii de ſola affirmatione, aut negatione, univerſalitate aut particularitate Propoſitionum intelligant, videtur tamen extendendus etiam ad praemiſſarum evidentiam & inevidentiam; poteſt ſieri ut propoſitio de ſide licet in ſe certior, quoad nos tamen qui in arguendo ſenſu ac ratione ducimur, deterior ac debilior ſit propoſitione illâ qua eſt evidens quoad rationem aut ſenſum prout accidit in hoc ſyllogiſmo; Omnis homo reſurget, Ego ſum homo, Ergo, Ego reſurgam, tum Concluſio est de ſide: Major enim quae eſt de fide in diſſereado eſt infirmior praemiſſa, at in tali ſyllogiſm…. Quiſquis diligit fratrem, traducitur de morte ad vitam, Ego diligo fratrem, Ergo ego traducor demorte ad vitam, nemo niſi valde Suffenus dicet ſe majorem evidentiam adeptum eſſe de ſinceritate ſui emocis erga fratres, quam de teſtimonio illo Divino quiſquis amat ſtatrem & quare neque concluſio cenſenda eſt de fide.de fide, as is either a Scripture principle, or any concluſion that is drawn from premiſes purely Scriptural,
3. I do utterly deny, that Aſſurance, as aſſurance, doth breed ſecurity and negligence; but rather in a meet ſubject it quickens to diligence. For what? are not the Angels in Heaven aſſured of Gods love? do they not more then opine or conjecture, that they ſhall never fall away from it? yet, I trow, they do not therefore grow negligent, but continue to be miniſtring ſpirits, ready preſſed to go whether ſoever God ſends them. Indeed were it ſo that aſſurance either of Faith, or of pardon did bread ſlothfulneſs naturally and neceſſarily, a man would be afraid to grow in grace; for undoubtedly, the more growth in grace, ordinarily the more aſſurance; the faſter hold I lay on Chriſt, the greater evidence that I have him, the ſtronger the habit of Faith is, the more vigorouſly it acteth, and the more certainty it carries along with it, that it is ſincere and unfeigned: now if this evidence and certainty were ſuch as did of its own nature miniſter to ſecurity and negligence, better it were that I ſhould content my ſelf with the Faith and Love of a Child, then of a grown and perfect man.
II. In anſwer to the ſecond queſtion, Whether Faith do conſiſt in aſſurance, I anſwer by laying down this Propoſition.
Faith conſiſts not in Aſſurance either that a man loveth God, or is loved of God, or that God hath pardoned him, or will ſave him; yea, true Faith may be in him, in whom there is no ſuch perſwaſion.
This Propoſition ſeems moſt clear to me; yet I may fear it will not down with all, becauſe ſome are uſed to the definitions of men of very great name, who make a Chriſtian mans Faith to be a perſwaſion that Chriſt died for him and hath procured the pardon of his ſins, and the ſalvation of his ſoul. Which Phraſes are in themſelves capable of a good conſtruction. Every Believer is perſwaded that Chriſt hath procured Remiſſion of his ſinnes, and ſalvation to be beſtowed on him in Gods way, and upon Gods termes and conditions; but they expound themſelves thus, That it is of the nature of true Faith to make a man perſwaded, that remiſſion of ſins is not onelyonly by Chriſt obtained for him, but alſo applied to him, and that God by an unchangeable decree elected him to eternal ſalvation. Now this is an error, and ſuch an error as though it hath had too many followers; yet hath alway, eſpecially, in England; met with ſome to oppoſe it as appears by Mr. John Foxe's Treatiſe De Chriſto gratis juſtificante. But till of late no man took ſo much pains ſtrenuouſly to refute it, as did Mr. John Down, in Vindication of his Sermon from the Exceptions of Mr. Nathaniel Baxter ſomtimes Lecturer of the City of Briſtoll. The arguments he then made uſe of, are ſo ſtrong, that I need not put my ſelf to the trouble of excogitating new ones, but ſhall as to the ſubſtance of what I ſay, plow with his heifer.
1. This perſwaſion and particular application they ſpeak of cannot be Faith, becauſe it is frequently loſt. This argument holds ſtrong againſt thoſe who deny that true Faith can be loſt, (ſuch are all with whom I now deal) unleſs they will ſay, that the perſwaſion of Gods ſpecial love is never loſt, which is contrary to manifeſt experience. For had not, Heman the Ezrahite loſt it, when he cryeth out Pſa. 88, v. 3. My ſoul is full of trouble, and my life draweth nigh unto the grave, I am counted with them that go down into the pit, I am as a man that hath no ſtrength, free among the dead, thy wrath lieth hard on me, thou haſt afflicted me with all thy waves, how many have we our ſelves known delighting themſelves with ſpiritual ſuavities, filled with joy unſpeakable and ful of glory? yet within a ſhort time down in the mouth again, queſtioning whether ever they had the Spirit, whether all that in which they bleſſed themſelves were not a meer deluſion.
2. Faith cannot be this perſwaſion, becauſe ſome true Believers never did, never can attain unto ſuch perſwaſion. I inſtance in thoſe who do maintain principles quite inconſiſtent with it, viz. Lutherans. This is plainly acknowledged by Laterman, a Lutheran Divine of Regiomount, for the which conceſſion he is cenſured and condemned by ſome of his own party, by none more bitterly then by Walther, but certainly without a cauſe; for by the principles they proceed upon, no man ordinarily can be certain of his Election, or perſeverance, till he be breathing out his laſt breath: let them frame what practical Syllogiſmes they will, it will be found, that either the Major is falſe or the Minor doubtfull and uncertain, as will appear to any who will but take the pains to form all the anſwers by which Brockman labours to quiet the conſcience of one doubting concerning his election, loco de Praed. pag. 689. into Syllogiſms; He there bids a Man be certain of his election that finds himſelf to love Chriſt, and diligently to endeavour the reformation of his life, thence the Syllogiſm will be. He that loves Chriſt, & diligently endeavours to amend his life, is ordained to eternal life; I love Chriſt and endeavour diligently to amend my life therefore I am ordained to eternal life: Is the Major here true or falſe? if it be true, then it is their error to ſay that love to Chriſt is not proper to the elect; if it be falſe, what becomes of the concluſion inferred from it. If it be ſaid, which is all they can ſay, that if aman can feel in his heart a ſenſe of Gods love, he may thence infer a conditional certainty of his election viz, If he ſhall perſevere in his love, that is no more then what the non-Elect may have. Suppoſe we one of them to know that he is a believer, yet cannot he thence infer that he is elected, or ſhall perſevere to eternal life, becauſe he neither thinks true faith to be proper to Gods elect, nor to have any promiſe of certain perſeverance made to it: to ſay that none of theſe brethren are true believers, is the higheſt uncharitableneſs, for what Scripture is it ſaith, that it is eſſential to Chriſtianity, to be rightly informed concerning the connexion of faith with election? or where is this doctrine ſo clearly revealed in the word, as that all muſt needs be ſuppoſed to be wilfully blind who will not ſee and acknowledge it.
3. This perſwaſion is in order of Nature after Faith, therefore the nature of Faith cannot lie in it. The Antecedent is preſently proved, becauſe I muſt firſt be in the favour of God, which I cannot be but by Faith, 'ere I can know or be perſwaded that I am in the favour of God; for a propoſition is alway in order of nature true, before it is known to be true, as every mans reaſon doth tell him. And this order, as it hath its foundation in reaſon, ſo alſo in Scripture: 1 John 5.13. Theſe things have I written to you that believe in the name of the Son of God, that ye may know ye have eternal life. Bellarmine ſaw this, and therefore inferrs, that according to the opinion commonly received among Reformed Divines in his time, men are juſtified before they do believe: and methinks the learned Chamier doth not like himſelf, when he goes about to untie this knot, for he ſaith, that Faith doth, if not in order of time, yet of nature, follow juſtification; a ſaying contrary to the whole current of Scripture.
4. If Faith did conſiſt in this perſwaſion, it would follow that ſome who do hear the Goſpel, either were not bound to believe, or were bound to believe a lie. That any who hear the Goſpel ſhould not be bound to believe, cannot be, for then unbelief would be no ſin to them; and if no ſin, then could it not deſerve condemnation; when as we know from Scripture, that it is the condemning ſin: And that ſome, if obliged to believe that either they are elected, or juſtified, would be bound to believe a lie, is as plain; for certainly, among thoſe that hear the Goſpel, ſome are not choſen, nor pardoned. But what is more abſurd, then that any man ſhould be bound to believe a lie? can any thing be the object of faith but what is true? or any thing the object of Divine Faith, but what is ſo true that it cannot be falſe?
More need not be ſaid againſt this error. But it will be asked, whether, though the nature of Faith do not conſiſt in this aſſurance, yet it be not that which every believer doth ſome time or other find? or whether any Child of God do ſo walk in darkneſs, as that the light of Gods countenance is never lifted up on him, no not before his death.
This I ſhall endeavour to anſwer by the following concluſions.
1. No queſtion, as the Sun, after it hath for all the day been hid in the clouds, doth ſometimes ſhew it ſelf and that gloriouſly juſt before it ſets; ſo the Faith of a Chriſtian, after it hath for the greateſt part of his life been clouded with doubts and fears, doth near unto his death ſometimes ſo manifeſt it ſelf by ſome lively acts, as that he can no longer doubt of its ſincerity, but cries out my Lord, my Saviour. In that little, experience I have had in the world, I have known ſundry who have all their life been ſubject to fears, and filled every Miniſter and Chriſtian of their acquaintance with dreadful complaints againſt themſelves; who yet, when they have been on their death-beds, or have apprehended themſelves ſo to be, have triumphed over death in the Apoſtles language, O death, where is thy ſting? O grave where is thy victory? 1 Cor. 15. They that are in the leaſt converſant in our Engliſh Martyrology, cannot but know how uſual it was with God to ſeal up his love to his ſervants juſt when he called them out to ſet their own ſeals to his truth; ſo high was their aſſurance, that you would have thought that they had heard the Muſick of the Coeleſtial Choire, when they heard the ratling of the chains with which they were to be tied to the ſtake. When Mr. Robert Glover was condemned to die, and was now at a point to be delivered out of the world, it ſo happened, that two or three days before, his heart being lumpiſh, and deſtitute of all true conſolation, he felt in himſelf no aptneſs, but rather an heavineſs (I all along uſe Mr. Fox his own words) and dulneſs of Spirit, fall of much diſcomfort, to bear the bitter croſs of Martyrdom; whereupon fearing in himſelf leſt the Lord had utterly withdrawn his wonted favour from him, he made his moan to a Miniſter, complaining how earneſtly he had prayed day and night, and yet could receive no motion nor ſenſe of comfort from God: but ſo ſoon as he came to the ſight of the ſtake, he was ſo mightily repleniſhed with Gods holy comfort and heavenly joys that he cryed out, clapping his hands, Auſtin, (that was the name of the Miniſter to whom he had complained) He is come, he is come. The Apoſtles that did alway beare about in their bodies the dying of our Lord Jeſus, that were alway delivered unto death for Jeſus ſake, had alſo the life of Chriſt made ſo manifeſt in them, that though they were troubled on every ſide, yet they were not diſtreſſed; did ſo conſtantly and aſſuredly know, that he which raiſed up Jeſus, would raiſe them up alſo by Jeſus, and that their light affl…ctions which were but for a moment wrought for them a far more exceeding eternal weight of glory, that they did not faint, but rather waxed more bold by their bonds. The ſame truth might alſo be compaſſed about with a cloud of witneſſes of ſuch as did die a natural death: But that work is done to our hands by Melchior Adam, and others, who have delivered to us the ſtory of the life and death of men famous in their generations for piety and learning. Yea, ſo uſual is it with Chriſts Diſciples to have their inward man renewed day by day, when their outward man periſheth, that the Pſalmiſt ſpeaks indefinitely, mark the perfect man, and behold the upright, for the end of that man is peace, Pſal. 37.37.
II. Sometimes it falls out quite otherwaies; thoſe who in their life time have had much enjoyment of the ſenſe of Gods love, and through it have comforted themſelves and others, have yet died with little, if any, aſſurance, or actual comfort, this God ſuffers for many holy, wiſe ends and purpoſes; as,
1. To quicken others up to the greater preparation. When death is at a diſtance, we are apt to think it is but an eaſie thing to die: But when we ſhall ſee that the approaches of death have ſtartled and grievouſly affrighted thoſe whom we ever judged to excel us in grace, we muſt needs, if not faſt aſleep, begin to look about us, and to conſider, whether we with our weak imperfect graces are able to meet with that Prince of terrors? and the more importunately to pray for, and depend upon ſome ſtrength greater then our own.
2. God may permit it judicially, for the hardning of prophane Worldlings and carnalliſts; who ſeeing ſome of their looſe companions to go out of the world like lambs, to have no bands in their death, Pſal. 73. to depart quiet, peaceable, confident, void of impatience, deſpair, or fear; and others, who have made greater profeſſion of Godlineſs, and endeavoured after greater exactneſs, die under many troubleſome, diſquieting thoughts, preſently conclude, that all which conſcientious Miniſters preſs upon their followers, is but unneceſſary ſowerneſs, and melancholy ſimplicity. God counts not himſelf any way engaged to remove ſuch ſtones at which he foreſees ſuch ſelf-deluding ſots will ſtumble and fall, and never riſe more; rather he may ſeem on purpoſe to order it ſo, that they who will get no good by his Servants life, ſhall receive no benefit by their death.
3. As a puniſhment to his Servants for their declinings and fallings from their firſt love, a ſin big enough to provoke him to remove his Candleſtick from a whole Church, Rev. 2.4, 5. much more not to let his candle ſhine on the tabernacle of ſome one ſingle Chriſtian, how eminent ſoever. As love perfects its ſelf, ſo fear is caſt out, 1 Joh. 4.18. but as love weakeneth or declineth, ſo fear returns and tormenteth. Unto which three reaſons, we may add,
4. Such is the nature of ſome diſeaſes, that they do cloud the Phanſie, and muffle the underſtanding; and if ſo, it is no wonder that the beſt of men do make falſe judgment of themſelves, and flie away from death, as if Chriſt had never overcome it. No wonder that a mind diſcompoſed with bodily diſtempers recoils at the ſight of eternity; rather it is a wonder, that a believer, when he is moſt himſelf, can think of that condition without aſtoniſhment; ſo amazing is the contemplation of it to thoſe who are accuſtomed to meaſure all actions and perfections by time.
5. The Devil at ſuch a time will be ſure to ſtir up and make uſe of all his malice and ſubtilty. 'Tis ſaid of the natural Serpent, non niſi moriens in longum producitur, 'tis never at its full length till it be dying. The old Serpent never ſo much ſhews himſelf in his full dimenſions, as when a Chriſtian is dying; when he is juſt on the borders of the heavenly Canaan, he will then, if he he cannot trip up, yet bruiſe his heels, that he may enter in halting and uncomfortable; as he would not be tormented before his time, ſo nor would he that a Chriſtian ſhould rejoyce, before his time, hence he caſts a miſt before his eyes, that he may not ſee his intereſt in that place of bliſs unto which he is haſtning apace; when his time of tempting is but ſhort, then uſually he comes with the greateſt fury.
III. I think it is rarely ſeen, that any underſtanding Chriſtian, walking cloſely with God, doth run out the whole courſe of his life without ſome aſſurance of the love of God. 'Tis not likely, that any one ſhould for months and years be joined to the Lord, and made one ſpirit with him, and the Lord not let him know that he loveth him; in Gods ordinary way of working, the ſpirit of bondage doth but make way for the Spirit of adoption. But yet,
IIII. 'Tis not impoſſible, that a Chriſtian ſhould live in ignorance of his own eſtate all his days. I do not find, in my beſt ſearch of Scripture, that God hath any where promiſed, that every true Faith ſhall bud and bloſſom, in aſſurance, or that he who is a Believer ſhall ſome time or other know himſelf ſo to be; and if God hath made no promiſe to work aſſurance ſome time or other in every one whom he converts, nothing there can be concluded to the contrary from reaſon: for arguing rationally, why may not he who wants it one year, want it ten? or he that wants it ten, want it all the years that he ſpends in the fleſh? If any one will contradict us in this, it behoves him to ſhew us any thing eſſential to a Chriſtian, which may not in ſome ſort be in the want of aſſurance.
Obj. This leads to lazineſs and idleneſs; for if men may be in the favour of God, and have a title to happineſs, and not know ſo much, they will not care though they live and die in ignorance of their condition.
Anſw. 1. If ſuch a Doctrine were delivered in another matter no ſuch uſe would be made of it. If I ſhould ſay, that bread and water were as much as is neceſſary to keep life and ſoul together, would men thereupon reſolve to take no care, or have any thoughts for any proviſion beyond bread and water? why ſhould Chriſtians then, when they hear that the being of Godlineſs may be kept up without aſſurance, take up there?
2. 'Tis a ſin to want aſſurance: We ſhould as well have peace in our own Conſciences, as peace with God; nor are our hearts ſprinkled from an evil Conſcience, till we have ſo. I know active deſertion, or Gods withdrawing of his ſhining manifeſtation is not our ſin, even Jeſus Chriſt himſelf, who though he was made ſin, yet knew no ſin, was deſerted, which made him to cry out, My God, my God, why haſt thou forſaken me? When he ſo cried out, we may well conceive, and moſt ſober Divines do conceive, he was under the want of the influence of actual viſion, and of the actual joy and comfort of union; nor will I deny but that God may withdraw out of Soveraignty, or for the meer trial and exerciſe of our graces: but whether ever he did ſo, is more then I know; or ſhould he now do ſo, it would be but for a ſeaſon: if for any long time we want Aſſurance, 'tis through weakneſs of Faith, or through ſpiritual ſloth, or ſome other as ſinfull diſtemper. He that bids us work out our ſalvation, and make our calling and election ſure, would not let us be at uncertainties concerning our ſelves, did we not ſleight ſome Ordinance or omit ſome Duty, or give way to ſome Luſt.
3. Though one may be a Child of God who doth want this Aſſurance, yet is there no Child of God who ſits down ſatisfied under the want of it, who doth not deſire to attain to the full aſſurance of hope? Uncertainty of our condition is not ſo light an evil, as that a Chriſtian can carry it, as if it were no burden; nay, but he follows Chriſt with unutterable ſighs and groans; he travelleth from Ordinance to Ordinance, till his Evidences be cleared up, and his Title to the Promiſes of Pardon be made out. If a Child ſhould have ſome doubt thrown into his mind concerning his Fathers love to him, would he be at reſt till it were removed? How then can any Believer be himſelf under prevailing doubts concerning the good will of his Heavenly Father? Hath God promiſed us his Spirit to ſeal us up to the day of redemption; hath he beſides his Covenant given us his Sacraments, that we might have the more abundant conſolation; and after all this ſhall we quietly ſit in the dark as if nothing ailed us? how then dwelleth the love of God in us? Eſpecially thoſe who have ſometimes had the light of Gods countenance ſhining on them, and have after loſt it, muſt needs be reſtleſs till they have recovered it. Thou didſt hide thy face, and I was troubled, Pſal. 30. v. 7. Troubled with a witneſs, for it was his daily ſorrow of heart, yea, it was as death to him; for this he made his tears day and night, he poured out his ſoul in him; and his upbraidings by his enemies with this, were as a ſword in his bones, Pſal. 42.3, 4, 10. As for the Spouſe in the Canticles, we do find Chap. 5. v. 6. that when her beloved had withdrawn himſelf and was gone, her ſoul failed when ſhe ſpake; ſhe ſought, but ſhe could not find him; ſhe called, but he made no anſwer: Hereupon ſhe goes to the Watchmen, to the Daughters of Jeruſalem, charging them, if they found her beloved, to tell him, ſhe was ſick of love, v. 7.8. He never duly eſtimated the friendſhip of Chriſt, who can bear his ſtrangeneſs without great ſorrow and heavineſs of heart.
In anſwer to the third queſtion, How, or in what way aſſurance is wrought by the Spirit, I ſay,
His way of working is very dark and myſterious, and aſſurance it ſelf is better felt then expreſſed; compared therefore, as ſome conceive, Rev. 2.17. to the Manna that is hid, and to the white ſtono, and the new name written in the ſtone, which no man knoweth, ſaving he that receiveth it. The Spirit working in our, regeneration is inexpreſſible; compared therefore, John 3. to the Wind that bloweth where it liſteth, the ſound whereof we hear, but know not whence it cometh, nor whether it goeth: his working in aſſuring us that we are regenerate, is much more inexpreſſible. There are two kinds of Acts in the ſoul: 1. Direct Acts, ſuch as is that by which the ſoul cleaves to Chriſt, or lays hold on him, or believes in him for remiſſion of ſins and ſalvation. 2. Reflex Acts, ſuch as is that by which a man returns on himſelf, and doth though not believe, yet know that he believes, believes ſincerely: Such reflex acts, are the moſt noble royal operations' the moſt refined Spiritual workings, ſufficient, if we had no other arguments, to prove the ſouls immortality. But ſuch workings of the ſoul uſually are but weak and tranſient; Radius reflexus languet, is the rule in Opticks; and which leaves us at a greater loſs, thoſe places of Scripture from which we ſhould borrow our light in this matter, are ſo vexed with variety of deſcants and interpretations, that it is not eaſie to know what to make of them; It would quite tire out the patience of an ordinary Reader, if I ſhould but recite the variety of Comments on that place. 1 John 5.8. There are three that bear record on earth; the Spirit, the Water, the Blood; and theſe three agree in one. That indeed ſeems to be more plain, Rom. 8.16. The Spirit it ſelf beareth witneſs with our ſpirit, that we are the children of God. But firſt Grotius will have foreign to be no more then foreign and he brings for proof a place or two in Scripture, in which it ſeems to be ſo uſed, becauſe it is applyed to the witneſs of Conſcience; well, having no other foundation to build his conceit on, we may eaſily rid our hands of him; for the witneſs of conſcience is a joint witneſs, it witneſſeth together with God, and is therefore called as ſome think foreign. But then granting that foreign doth ſignifie a joint-witneſſing, it will not be ſo eaſie to find out what the other partner is that is joined with Gods Spirit in this action; as we tranſlate, it ſhould ſeem to be our own Spirit; But the Rhemiſts tranſlate, not with our Spirit, but to our Spirit, which tranſlation is put into the Margin of the Engliſh Bibles now read, and was in the Text of thoſe formerly uſed; and then it will be a queſtion, whether our ſpirit be not the joint-witneſſer, but onelyonly the recipient of this witneſs, and the joint-witneſſer the Son of God, or that voice cauſed in us by the Spirit of God. Yet becauſe ſome do therefore want aſſurance becauſe they look for it in an undue and unwarrantable manner, expecting ſome vocall teſtimony to tell them, that they are the children of God, I ſhall therefore endeavour to unfold the matter as I am able. And this I lay down in the firſt place.
That look in what way the Spirit of bondage doth work Fear, in the ſame way the Spirit of Adoption doth work Hope and Aſſurance: now the Spirit bringeth unconverted perſons under fears and troubles concerning their eſtate, by convincing them of the demerit of ſin, and ſhewing them that they are under the power of ſin, John, 16.8. He will convince the world of ſin, foreign is errorem pr… conceptum profligare, and foreign is foreign, and that fallacy in which ſomething onelyonly ſeemingly and not really contradictory to the queſtion is proved, is called ab ignoratione elenebi. The ſecure unconſidering ſinner lives in ſin, as if it were a very harmleſs innocent thing, he makes a mock of it: The Spirit therefore to awaken him out of his ſecurity, and to put him under a neceſſity of enquiring after a Saviour, doth, joining with his conſcience, bring him under a three-fold conviction, of Law, of fact, of ſtate, by ſome ſuch Syllogiſms.
Every liar ſhall have his portion in the lake that burneth with fire and brimſtone.
I am a Liar.
Therefore, I ſhall have my portion in the lake that burnes with fire and brimſtone.
Or
He that believeth not, is condemned already.
I believe not.
Therefore, I am condemned already,
Or
He that hateth his brother is a murderer, and hath not eternal life.
I hate my Brother.
Therefore, I am a Murderer, and have not eternal life.
Theſe are all of them concluſions quite contradictory to the vain principles that did dwell in the ſecure ſinner; which being ſet home by the Spirit, muſt needs make him fear what ſhal become of him. In like manner doth the Spirit bring the heirs of the promiſe, to the aſſurance of hope, by ſome ſuch practical Syllogiſms as theſe.
He that loves the Brethren is paſſed from death to life.
I love the Brethren.
Therefore, I am paſſed from death to life.
Or,
He that repents and believes ſhall be ſaved.
I repent and believe.
Therefore, I ſhall be ſaved.
Now the Spirit hath revealed, and inſpired holy men to leave upon record to us the Propoſitions in theſe two Syllogiſms; the ſame Spirit alſo works in us that Faith by which we are enabled to believe thoſe Scripture Propoſitions to be divine infallible truths; he alſo worketh in us every gracious habit, and exciteth thoſe gracious acts, which be the evidences and marks of our converſion, juſtification, and title to glory; he alſo helpeth to feel and diſcover thoſe acts in our ſelves, and by comparing them with the rule, to find their ſincerity, which is his concurrence with Conſcience in making the aſſumption, and laſtly he helpeth ſanctified reaſon from the premiſes to inferr the Concluſion: whatever is beyond this is not eſſential to aſſurance, but ſomething ſeparable from it. Sometimes our aſſent to the premiſes and concluſion is ſtronger, ſometimes weaker; hence the different degrees of aſſurance; ſometimes upon this aſſurance & peace of Conſcience, we are marvellouſly enlarged with conſolations, called joy in the holy Ghoſt, ſometimes nor.
Obj. Some may ſay, Is there no other way of working aſſurance but this? doth not God ſometimes teſtifie without any ſuch diſcourſe and ratiocination? hath he confined himſelf to Syllogiſms? doth he not ſometimes make ſome impreſſions on us by which we are aſſured that we are the children of God, without the help or uſe of any argumentation.
Anſw. I have been alway apt to think that there is no other ordinary way of aſſuring the ſoul, partly becauſe the Scripture no where encourageth us to look for aſſurance in any other way, and partly becauſe to grant an immediate teſtimony ſeemed to me to open ſuch a gap to Euthuſiaſme as it was impoſſible well to ſhut; and I am ſomewhat imboldned in that ſentiment by the concurrent judgment of a ſober judicious Divine, Mr. Tho. Blake, who in his Treatiſe of the Covenant thus expreſſeth himſelf. They that go about to aſſert an immediate teſtimony in any, will never ſecure the ſoul from deluſion; Sathan will ſoon find an artifice to counterfeit this teſtimony, and bear witneſs in the Spirits ſtead; and when we think that we have the Spirit of truth to aſſure us, we ſhall have the father of lies to deceive. But in regard many of eminent piety and learning do aſſert an immediate teſtimony, it may not be amiſs to enquire a little what they mean by it, and how they do bound it, and then to ſhew what may be thought of it. By this immediate Teſtimony they tell us, that they do not mean any proper whiſper or voice, ſuch as young Converts, miſtaking ſuch Scripture phraſes as Say unto my ſoul, thou art my ſalvation, are apt to wait for; but they ſay it is a perſwaſion impreſſed upon a man ſuddenly, and he knows not how, quieting all his doubts and fears, and making him chearfull and comfortable. If you ask them, How a Child of God, who is to try all things, dare adventure to take any ſuch comfort, how he knows it not to be a deluſion of Satan? they tell us, that as there is in the eye a certain in-bred light, to make it diſcern light and colours without; a ſound and air within the ear, to make it diſcerne the ſounds without; So there is in a godly man grace, a new nature, and habitual inſtinct of heaven, whereby it diſcernes the conſolations of Gods Spirit teſtifying that he is the Son of God, ſome ſecret and inexpreſſible lineaments of the fathers countenance in the child, that the renewed ſoul at the very firſt bluſh knows, and owns it. Moreover they tell us,
1. That although the Spirit thus teſtifie without application of any particular word, yet he never teſtifies contrary to the word, he never ſpeaks to thoſe who are regenerate though they do not know themſelves to be ſuch.
2. That the Spirit doth not ordinarily thus teſtifie, but after or in attendance on ſome ordinance, or performance of ſome duty, or after ſome very great abaſement of a mans Spirit, and more then ordinary ſoul-humiliation, or after ſome very hard adventure for God, or after ſome great combat and conflict with temptation.
3. That ſuch of the Teſtimonies of the Spirit do beget but an actual aſſurance, during the preſent exigence, or in order to ſome preſent deſign that God is working thereby.
Now to give my ſenſe of this opinion.
1. The Authors of it ſeem ſo to bound it, as that it would be uncharitableneſs to think that they have any ill or pernicious deſign in it.
2. The things which they ſay are done by impreſſion, are not without ratiocination, only the ratiocination is not ſo diſtinct and explicite as when a man comes to his aſſurance by that difficult work of examination. Philoſophers ſay, that what is done by beaſts through inſtinct and impulſe, is not done without ſomething analogous to ratiocination; they commonly give us the examples of ſuch Syllogiſms as they ſuppoſe to be made by beaſts, as namely lambs, when they come to their dams and flie away from the wolves. So I conceive, that in all the impreſſions made on the ſoul, whether they be by way of comfort or incitation to duty, there be ſome characters either in the matter or manner of them, either in their holineſs, or greatneſs, or vehemence, or unuſualneſs, by which a Chriſtian knows them to be from God, and ſo accordingly reſts in them, the which characters did he not find, he would either not regard them, or reject them with abhorrence.
3. I would not have any one lay the ſtreſs of his hope of heaven on any ſuch impreſſion; nor upon the account of any ſuch impreſſion alter his opinion in reference to any point of Doctrine, or adventure upon any practice that is in the leaſt queſtionable unto him. If he ſhould, I take it, he would give the devil great advantage againſt him, and ſubject himſelf to infinite deluſions, as will ſoon be manifeſt to him that will be at the pains to read over the diſcourſes of Dr. Caſaubon, and Dr. Moore concerning Enthuſiaſme. Mr. John Fox, our holy and learned Martyrologiſt, had many impreſſions, ſome of which are taken notice of by his ſon in the Hiſtory of his life; but did they not ſometimes fail him, and diſcover themſelves to be neither Divine nor True? Let any one judge by his Comment on the Revelations. He was much troubled about that place, Rev. 13.5. Where it is ſaid, that the Beaſt had power to continue forty two months: after much prayer he had, though not a voice, yet, an impreſſion ſo ſtrong, that a voice from heaven could ſcarce have made him more confident, that he muſt count theſe months by Sabbaths, as Daniels weeks are counted by Sabbaths; he did ſo by the help of ſome Merchants, and found the years to be Two hundred ninety four, juſt the time of the ten firſt perſecutions, Doubtleſs therefore ſaith he, that was the time of the Beaſt. But who follows him in this? who almoſt, though he cannot confirm his own interpretation, doth not think himſelf able to overthrow this?
4. The moſt ordinary and ſafe way of coming to Aſſurance, is that I before mentioned, The diſcurſive way, in which a Believer from the fruits and effects of grace inferrs he hath the habit, and from the habit concludes his juſtification and adoption. This is proved,
1. Becauſe as it is a way leaſt ſubject to deluſion, ſo is it alſo moſt ſuited to a rational creature, whoſe way of acting is by diſcourſe and argumentation: If any Probleme be propounded to the Underſtanding which is not of it ſelf known and evident, the Underſtanding naturally falls to finding out ſome middle term or argument, by which it may prove that the Predicate doth or doth not agree to the Subject; let any man whatever try, and he'l find he cannot do otherwiſe: And how little would be the difference betwixt a man and a beaſt, if a man ſhould aſſent to a thing unknown through an inſtinct and impreſſion, and ſhould to one who asks him a reaſon of his perſwaſion be able to return nothing in anſwer but this, I am perſwaded becauſe I am perſwaded.
2. We muſt alſo make Chriſt to have put himſelf to a very unneceſſary expence, in inſpiring holy men to give unto us ſo many deſcriptions of Grace, ſo many characters, by which the power of Godlineſſe may be known from the form, if we were not to come to the knowledge of our grace by making practical Syllogiſmes before mentioned.
3. Nor ſhould we ſo often and ſo earneſtly be called on to try and examine our ſelves, whether we be in the faith, if we were not to come to the knowledge of our faith in a diſcurſive way, arguing from the Effect to the Cauſe: Nor can we give a better reaſon, why our good works are called fruits, then this, Becauſe as the Tree is known by its Fruits, (for a good tree cannot bring forth bad fruit, nor a bad tree good fruits) ſo the Heart by what proceeds from it, is known whether it be good or evil.
4. We find the Saints in Scripture coming to their Aſſurance this way: Our rejoycing is this, the teſtimony of a good conſcience, that in godly ſincerity we have had our converſation in the world, 2 Cor. 1.12. His joy was founded on the teſtimony of his Conſcience, but from what did his Conſcience teſtifie? from his ſincere converſation. 2 Tim. 4.7, 8. I have fought a good fight, I have finiſhed my courſe, I have kept the faith, henceforth is laid up for me a crown of righteouſneſſe. How plainly doth he here conclude his right to the Crown of Life from his having fulfilled the terms of the Covenant of Grace? Nay, in Scripture we do find that men are exhorted to do good works, that by them they may aſcertain themſelves of their Calling, Election, Salvation, 2 Pet. 1.10. Give diligence to make your calling and election ſure by good works: ſo it is in all the Latine copies, ſo in ſome Greek copies; not in thoſe that our Engliſh Tranſlators followed, which is the reaſon why they are not in the Engliſh Bibles, not as the Rhemiſts do ſlander us, becauſe we do not like them; for as Dr. Fulke well replies, the circumſtance of the place doth of neceſſity require that good works be underſtood, though they be not expreſſed in the Text. And the Rich, 1 Tim. 6.17, 18, 19. are exhorted not to truſt in uncertain riches, but in the living God; to do good, to be rich in good works, ready to diſtribute, willing to communicate; to what end? that they might lay up in ſtore for themſelves a good foundation againſt the time to come, and lay hold of eternal life. The leaſt that can hence be inferred is, that good works are a foundation of evidence; or if any one diſlike the term foundation, and ſhall chooſe rather, with Petit, to tranſlate, a Bill of contract, a Bond, or Obligation, it comes much to the ſame; for thence it will be eaſie to inferr, That he who is rich in good works, receives and layes up an Obligation from God, that this mercy of his ſhall have it's recompence of reward.
5. What need we go further then the experience of Chriſtians? Do not all find that their Aſſurance is higher or lower, according as they can more or leſs diſcern the fruits of holineſs? When they are dead, lumpiſh, doth not Hope then fail or flag? And if any after back-ſliding be as confident of his eſtate as ever he was before ſuch back-ſliding, do we not think that mans Faith was Preſumption?
Now of this that hath been ſaid concerning the way of attaining Aſſurance, ſeveral good Uſes may be made.
I. It confutes thoſe who condemn all uſe of Signs and Marks, aſſerting that we are preſently to believe that God loves us with a ſpecial love. The late times, among many other ſad effects, produced or brought abroad ſundry who in their printed Pamphlets did make it a ſin to doubt, or once to enquire whether we be in Chriſt; ſaying, that we do never find that any in the courſe of Chriſt's or his Diſciples preaching that did ask the queſtion, Whether they believed, or whether their faith were ſincere? But what if none did ask that queſtion then, muſt none ask it now? Are all the various conditions of troubled ſouls ſet down in particular examples in the New Teſtament? If any one had then doubted of the ſincerity of his graces, could he (unleſs ſome one had been preſent that had the gift of diſcerning ſpirits) have been cured of his doubts any other way then by examining himſelf by marks and ſigns? But doubtleſs there were then ſome who did doubt, or elſe the Apoſtle ſaw they had reaſon to doubt; for when he exhorts, 1 Cor. 11.28. Let a man examine himſelf, and Gal. 6.4. Let every man prove his own work, none can rationally think his meaning was, Let a man take it for granted that his ſtate is good, and force himſelf into a perſwaſion that his work is acceptable to God; he that ſhould ſo do would neither have rejoycing in himſelf alone, nor in another. But this evil ſpirit of Antinomianiſme is pretty well (bleſſed be God) laid, and I will not diſpute againſt it, leſt I ſhould raiſe it again; onelyonly I judge it not unmeet to anſwer one Objection.
Object. It may ſeem, that to take any evidence from our graces, is to receive humane witneſs to the things of God, which is incongruous.
Anſw. I underſtand not but we may receive an humane teſtimony to witneſs the things of God, though the laſt reſolution of Divine Faith muſt be into Divine Veracity. But we need not enter into that diſpute for the anſwer of this objection; for our graces are not wrought in us by our own power, but by the power of God; and if they were, yet they are only the means by which our condition is known to us; the efficient cauſe of this knowledg is the Spirit illuſtrating our graces, and making them viſible, and enabling us to conclude from them.
II. Here's terror to all thoſe wicked perſons, who perſwade themſelves that they are the Children of God, though they have in them none of the marks of the children of God. I know we are apt to be deceived by others, and much more foreign to uſe St. James his word, Jam. 1.22. to deceive, to put a fallacy on our ſelves. Yet a man would wonder how they who pretend to reaſon, ſhould be able ſo to impoſe on themſelves, or where they found the premiſes from which they inferre that concluſion that they are the children of God: Doth the Scripture any where ſay, that they who walk not after the Spirit, but after the fleſh, ſhall live? or that drunkards and ſwearers ſhall inherit the Kingdome of God? if the Scripture ſay not this, but the clean contrary, how come they then to promiſe themſelves peace? Are they ſtill to learn that God is not ſuch a one as themſelves, or that they muſt be judged not according to the proverbs that paſs for current among men, but according to the law of liberty? Sith this law doth every where condemn them, how is it that their own Conſciences do not condemn them alſo? Is it not onelyonly becauſe they do torture and wreſt the Scriptures, and ſo to bring them down to their own humor and fancies? But do they not do this to their own deſtruction? muſt not the great day of neceſſity ſhake, bring down this houſe, which hath no foundation but their own imaginations, exalting themſelves againſt the knowledg of God? Let all ſuch, if they be not as perfectly void of common ſenſe and reaſon as they be of Divine Faith, but conſider theſe Scriptures, Gal. 6.7, 8. Be not deceived, God is not mocked, for whatſoever a man ſoweth, that ſhall he alſo reaps for he that ſoweth to the fleſh, ſhall of the fleſh reap corruption. 1 Cor. 6.9, 10. Know ye not the unrighteous ſhall not inherit the Kingdom of God? Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abuſers of themſelves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, ſhall inherit the Kingdome of God. Or if they will not hearken to the ſtiller voice of the Goſpel, let them yet hearken to the thunder of the Law, Deut. 29.18, 19, 20, 21. Leſt there ſhould be a root among you that beareth gall and worm wood, and it come to paſſe when he heareth the words of this curſe, that he bleſſe himſelf in his heart, ſaying, I ſhall have peace, though I walk after the imagination of my heart to add drunkenneſſe to thirſt, the Lord will not ſpare him, but then the anger of the Lord and his jealouſie ſhall ſmoke againſt that man, and all the curſes that are written in this Book ſhall light on him, and the Lord ſhall blot out his name from under heaven, and the Lord ſhall ſeparate him for evil.
III. Let all that fear God be perſwaded to make uſe of this way of getting Aſſurance, and not think to get it by I know not what Enthuſiaſtical injections, or by going up and down with complaints againſt themſelves, but look for it in this way of trial and examination. Let not any one ſay, that the Writing of God is ſo blurred and blotted that he cannot tell what to make of it, the Waters ſo mudded that he deſpairs of ever ſeeing his face in them; for,
1. If ſome ſigns be not viſible, others may, and they will ſuffice to lead thee to the concluſion that thou art in the Bond of the Covenant; if thou canſt not take comfort in ſome Qualifications, yet there are others that will afford. If thou canſt not find Faith, yet canſt thou not deny but thou feareſt God, and trembleſt at his Word, why theſe are marks of a child of God, Iſa. 50.10. Iſa. 66.2. and ſo is a deſire to fear God, Neh. 1.11. onelyonly be ſure it be an earneſt, unwearied, induſtrious deſire.
2. But if any man be under ſuch ſad dark temptations as that he can ſee no light at all, if he be confuſion all over, ſuch a one I adviſe not to examine; examination at ſuch a time is not a duty, but ſerves onelyonly to breed further fears and uncertainties: In ſuch a caſe let a man put forth the firſt act of Faith, caſt himſelf on God, commit himſelf to him in well doing; he hath a command ſo to do, therefore he need not fear it will be an act of preſumption; he hath a promiſe if he do ſo that he ſhall be ſafe, let him therefore ſo do; and in continuance ſo to do, he ſhall, if by any way, come to find, that he hath laid hold on the Covenant, and that his condition before, though it was not comfortable, was ſafe, and known to God, though not to himſelf.
Queſt. 4. What's the reaſon why the children of God do want Aſſurance? or how comes it to paſſe that all who have grace do not preſently know themſelves to have it.
Anſw. This is not one Queſtion, but two, and therefore without diſtinction no one thing can be replied to it. The word Reaſon (all one with cauſe) may either refer to the meritorious or final cauſe; either the meaning of the Queſtion is, what are the gracious Intendments and Purpoſes of God in permitting his Children to want Aſſurance? or what are the ways by which they do ſinfully procure unto themſelves the want of Aſſurance. Of theſe I will ſpeak diſtinctly, though, I take it, they are but rarely ſeparated: God doth not uſually let his ſervants be under darkneſs, but for ſin; and he would not permit them to fall into ſin, but that he hath an intent to make thoſe very falls, and the puniſhments he inflicts becauſe of them, ſubſervient to his glory, and their good.
Queſt. 1. Therefore enquire we why the Father of Lights ſuffers the Children of light to walk in darkneſs? why he ſets the ſeal and impreſſion of the Spirit ſo obſcurely upon them, that they do not know themſelves to be ſealed with it to the day of redemption? eſpecially, ſeeing he doth hereby loſe a very great tribute of praiſe and glory? For how can they praiſe God for this though incomparable gift, if they know not themſelves to have received it? How can they rejoyce in the hope of glory, if they find not in themſelves the Spirit, the onelyonly ſeed and root of this hope.
Anſw. This notwithſtanding, there are divers good reaſons why the Lord when he hath put grace into our hearts may yet not publiſh it in our conſciences. For,
1. If we ſpeak not of moderate, but of high Aſſurance, I think it is a wine too ſtrong for our weak heads, a wine too ſtrong for our veſſels to hold long; a glimpſe of it is enough to dazle the eye of the underſtanding; neither our bodies, nor our ſouls can long hold much of Heavens glory; conſult experience, and you'l find it ſo. Peter, James, and John, were upon the mount of Transfiguration, but they were then beſides themſelves, they knew not what they ſaid, Mar. 9.6. Paul, when he was wrapt up into the third Heavens, ſaw things that he could not utter; but the ſight tranſported him, whether he were in the body, or out of the body, he could not tell, 2 Cor. 12.3, 4. Some Chriſtians, eſpecially of the weaker ſex, being all affection, do too much ſlight a ſetled calm and peace of ſoul, as if it were little worth, falling upon ſuch paſſages as Rom. 15. Filled with all joy in believing; and rejoycing with joy unſpeakable, and full of glory, 1 Pet. 1.8. They think God hath forſaken them, and that they want faith, when they find not ſuch a ſugred joy and delight (as the judicious Mr. Richard Hooker ſitly calls it, pag. 546.) but to ſuch I ſay, they know not their own ſtrength; ſhould God ſo feaſt them continually, they would be leſs healthy and ſound, unfit for the duties of their ordinary particular callings and employments; too much honey (as it follows in the ſame Author, Ibid.) doth turn to gall, and too much joy, even ſpiritual, would make us wantons; yea, as the full ſpring tide is preparatory to a low ebb, ſo uſually theſe higheſt paſſionate joys do make way for, or at leaſt go before, the higheſt ſorrows and fears: therefore it is well, all things conſidered, that ſuch cordials are not made our diet, that ſuch ſuavities are not common.
But if we ſpeak even of Moderate Aſſurance, there be ſundry Reaſons that may move God to let his ſervants be without that, at leaſt, for a ſeaſon.
1. To keep them from Relapſes. Should a Father, after manifold foul miſcarriages, upon the firſt ſubmiſſion of his Son, receive him to Table, and entertain him with Paternal ſmiles, he would but encourage him to return to his former diſorderly converſation; but by keeping him at a diſtance, and returning into favour with him by degrees, he makes him more watchful. Semblably, if God, upon our firſt recovery from the ſins into which we have fallen, ſhould preſently pardon us, not onelyonly in the Court of Heaven, but alſo in the Court of Conſcience; if he ſhould not onelyonly pardon us, but alſo let us have the aſſurance of pardon, we might be apt to take up too ſlight thoughts of ſins guilt, and too eaſily run into the occaſions of it; but by letting us feel the ſmart and anguiſh of ſin, for days, months, years, he maketh us more watchful, he cauſeth us to make the ſtraighter paths unto our feet for ever after. David being left under the anguiſh of broken bones, under the quick and ſmart ſenſe of his Murder and Adultery, did more ever after dread thoſe ſins, then ever did a burnt Child dread the fire: Let no man ſay, that it is a low and legal buſineſs to keep from ſin becauſe of its bitterneſs; for though I grant that the love of God be the moſt perfect motive, yet it is not the moſt proper and powerful, for thoſe who are fleſh as well as ſpirit: and I verily believe, the moſt refined Chriſtians, had they not either felt the ſmart of ſin themſelves, or converſed with thoſe that had, would make too many bold adventures on the patience, forbearance, and long-ſufferance of God. After all this is come on us for our evil deeds, aod for our great duplicate page duplicate page treſpaſs, ſhould we again break thy Commandments? Ezr. 9.13, 14.
2. To keep them Humble. For though times of Aſſurance ſhould be times of Humility, yet few are of ſo ſtrong a grace as to be able to digeſt ſo great an happineſs: Pride will not ſooner breed in any thing then in thoſe ſweet conſolations that are ſhed abroad in our hearts by the Spirit of God, aſſuring us of our intereſt in the Promiſes; that viſion of God which is apt in its own nature to make the ſoul abhor it ſelf in duſt and aſhes, Job 42.5, 6. doth, through the corruption in us, but puff it up. When St. Paul had been in the third Heavens, enjoying Revelations to an hyperbole, God then thinks meet to buffet him with the Meſſenger of Sathan: after ſuch extraordinary Viſion of God, he was ready to look on himſelf rather as an Angel, then as fleſh and blood: therefore was there given him a thorn in the fleſh. He had either ſome very violent temptation to ſome fleſhly luſt, or ſome other very piercing tryal; and he tells us twice in one verſe, 2 Cor. 12.7. that this befel him, leſt he ſhould be exalted above meaſure. Alſo when Moſes had been in the Mount, and had acquired a luſtre by converſing with God, 'tis ſo ordered, that at the very foot of the Mount he meets with ſomething to humble him, and take him down; Thy people have made a golden Calf: then which, no words could poſſibly have more cut his heart. Our Saviour who vouchſafed to be tempted like unto us in all things, was then led of the Spirit into the wilderneſs to be tempted of the Devil, when he had juſt heard the voyce, This is my well-beloved Son in whom I am well pleaſed, Matth. 3.17.4.1. Happier a great deal is that mans caſe, whoſe ſoul by inward deſolation is humbled, then he, whoſe heart is through abundance of ſpiritual delight lifted up, and exalted above meaſure. Better it is ſometimes to go down into the Pit with him, who beholding darkneſs, and bewailing the loſs of inward joy and conſolation, cryeth from the bottom of the loweſt Hell, My God, my God, why haſt thou forſaken me? then continually to walk arm in arm with Angels, to ſit, as it were, in Abrahams boſome, and to have no thought, no cogitation, but I thank my God, it is not with me as with others: ſaith the learned Hooker, pag. 546.