The Believers Duty Towards the Spirit, Treatise · Part (2 of 3)

The Believers Duty Towards the Spirit · Treatise · Part (2 of 3)

p. 1033. God may hide his face from his ſervants, and let them be in dark, to make them the more earneſt in their prayers and ſupplications. As among us, Fathers do hide themſelves that their Children may ſeek after them, and purpoſely p. 104make as if they did not hear, that they may either come nearer them, or cry louder. None more ſervent, none more frequent in prayers, then they who did once live in the light of Gods countenance, and have loſt it: Read but the Pſalmes of David, penned by him when he was in any deſertion, you'l think that he breathed out his ſoul with his petitions; ſuch an foreign is there in his deſires, as the hypocrites conſcience muſt needs tell him he was never acquainted with; then, if ever, he was able to water his couch, and to make his bed ſwim with tears. Like ardent deſires we find in the Spouſe, Cant. 5. upon the withdrawing of her well-beloved. And cannot ſome of you tell me, how, when you have been in fears about your condition, you have been all Prayer? have you not even envied your ſelves the time you were forced to ſpend in eating and in drinking? Have not your hearts been ſo full, that you have been fain to creep into a corner, and pour out your ſouls in complaints? For my part, I have ſcarce known any, who for prayer have been able to keep company with thoſe who have been at a loſs about their eternal eſtate.

4. God may hide, for the tryal and exerciſe of his peoples Graces. As there would be no uſe of Candles if there were no night, no uſe of p. 105Cordials if no ſwooning, ſo would there be either none at all, or but very little uſe of ſome Graces, were it not for hidings and withdrawings of Gods gracious preſence: Faith, Patience, Courage, would not be much put to it, if God ſhould alway ſmile on thoſe who fear him; nor would their obedience, in compariſon, be praiſe-worthy: if when God looks more like an enemy then a friend, we can then wait and depend on him, then is our faith faith indeed, our love love indeed. Rev. 14.12. Here is the patience of the Saints; here are they that keep the Commandments of God, and the faith of Jeſus: here Faith and Patience do ſhew themſelves. I reckon there is no ſurer ſign of ſincerity, then to have firm reſolutions of cleaving to God, and following after him when he ſeems to have forſaken and caſt us off. I am caſt out of thy ſight, yet will I look again towards thy holy temple, (ſaith Jonah, 2.4.) Though he kill me yet will I truſt in him. I will wait on the Lord that hideth his face from the houſe of Jacob, and I will look for him, Iſa. 8.17.

5. God may permit one to want Aſſurance, that he may the more value it when he hath it. What ſticks a little, and comes not till after much ſeeking, and manifold prayers, is uſually moſt prized and valued when we have it. Chriſtians p. 106will not careleſly loſe that which they were ſain to give all diligence to attain to; they will not prodigally waſte and crumble away their hidden Manna, the fruit of ſo many ſollicitous thoughts and fears; but ſhould it drop into their mouths upon every gaping, yawning deſire, they might then as much deſpiſe it as ever did the Iſraelites of old. Should Aſſurance come with thoſe weak wiſhes and velleities that are ſo frequent in the mouths of many, we might then ſet no more by the light of Gods countenance, then we do by corn, wine, and oyl: as in temporals, ſo in ſpirituals, we learn to eſtimate our mercies more by wanting, then by enjoying them.

6. God may let ſome want comfort, That they may be the more able to comfort others. Should their mountain alway ſtand firm, ſhould God conſtantly ſmile on them, and kiſs them with the kiſſes of his mouth, and make known unto them the moſt ſecret treaſures of his goodneſs, how little compaſſion would they ſhew to over-clouded deſerted ſouls? They would do by them, as did the Watchmen by the Spouſe, ſmite and wound them, inſtead of comforting them; they might quench the ſmoaking flax, break the bruiſed reed; ſay, as ſome have done, that not the faith of adherence, but aſſurance, doth juſtifie: p. 107I, but being brought in their own apprehenſions to the very brinks of Hell, they will deal gently and ſpeak comfortably to thoſe who are in darkneſs and ſee no light, and warn them of thoſe rocks at which they themſelves were in danger to ſuffer ſhipwrack, when under the ſame tempeſtuous thoughts; they will patiently hear all their complaints, and anſwer all their objections how weak ſoever, remembring that they themſelves were once ſometimes peſtred with like ſcruples. Chriſt was tempted like unto us in all things, even in point of deſertion, for he cried out, My God, my God, why haſt thou forſaken me? and wherefore was he ſo tempted, but that he might be able to ſuccour thoſe that are tempted? Heb. 2.18. He was touched with the ſenſe of our infirmities, that he might be a more merciful and faithful high Prieſt. So good reaſon had Luther to ſay that temptation was one of the three things that made a Divine.

7. God permits the want of aſſurance, To make his Children the more long after Heaven, where they ſhall ſee him face to face, and be perfectly freed from all doubts and fears about Gods love to them, and theirs to him. Were our Aſſurance uninterrupted, and were it ſuch as to put us beyond all poſſibility of miſcarrying, p. 108what need we ſo earneſtly to pray that we might be diſſolved and be with Chriſt? How little would the difference be betwixt Earth and Heaven? We ſhould walk rather by ſight then by faith. But becauſe our Aſſurance is at beſt but imperfect, ſometimes none at all, therefore do we groan earneſtly that this earthly tabernacle may be diſſolved, that ſo we may attain the end of our faith and hope, the ſalvation of our ſouls.

8. God may permit ſome of his Servants to want Aſſurance with relation to others; For if they be good, they have hereby an example of patience and confidence in God, unto which they may have recourſe when God withdraws from them, Job 17.8, 9. Upright men ſhall be aſtonied at this, and the innocent ſhall ſtir up himſelf againſt the hypocrite; the righteous ſhall hold on his way, and he that hath clean hands ſhall be ſtronger and ſtronger. As for the wicked, they uſually take pleaſure in their troubles and dejections; but when they recover, as moſtly they do, then are they filled with horrour and confuſion. Mic. 7.8, 9, 10. Rejoyce not againſt me, O mine enemy, when I fall, I ſhall riſe; when I ſit in darkneſſe, the Lord ſhall be a light unto me. I will bear the indignation of the Lord, becauſe I have ſinned againſt him, until p. 109he plead my cauſe, and execute judgment for me: He will bring me forth to the light, and I ſhall behold his righteouſneſſe. Then ſhe that is mine enemy ſhall ſee it; ſhame ſhall cover her which ſaid unto me, Where is the Lord thy God.

9. God may permit his Servants to be without the ſenſe of his love with relation to himſelf, that his glory may the more appear: His power is more manifeſted in preſerving his Saints without then with Aſſurance. When Paul beſought the Lord thrice that the meſſenger of Satan might depart from him, his ſuit is not granted, onelyonly this anſwer is returned, My grace is ſufficient for thee, for my ſtrength is perfected in thy weakneſſe: whence he reſolves, Moſt gladly therefore will I glory in my infirmities, that the power of Chriſt may reſt on me, 2 Cor. 12.9. Indeed, ſo vaſt a diſproportion is there betwixt the joys of Heaven, and the carnal pleaſures of this World, that ſhould a Chriſtian alway have aſſurance of his title to the former, it would not be much wondred at if he deſpiſed the later: but herein the power of Gods grace is ſeen, that he brings a man into the ſtrict deſpiſed ways of holineſs, with a reſolution, if he periſh, there to periſh; that he keeps him from the pollutions that are in the world through luſt, even p. 110when he doubts whether he ſhall have a portion among thoſe that are ſanctified. Herein is ſeen the power of the Devil, not that he keepeth men captive, whileſt he hath honours and pleaſures to beſtow on them; but that he can make them to hold faſt their ſins, when Gods judgments have laid hold of them in their ſins. God ſpeaketh of ſuch not without ſome admiration, Amos 4.6. I have ſmitten you thus and thus, yet have ye not returned unto me, ſaith the Lord. And he ſets a brand of infamy on Ahaz, becauſe be ſinned yet more in the day of his diſtreſſe, 2 Chron. 28.22. Likewiſe the power of God is then moſt manifeſt, when he makes any to hold their ſincerity in the midſt of tentation and oppoſition. Every Chriſtian is the workmanſhip of God created in Chriſt Jeſus unto good works; but in none doth his eternal power ſo evidently appear as in ſuch: God doth even boaſt of ſuch, Job 2.3. The Lord ſaid unto Satan, Haſt thou not conſidered my ſervant Job, that there is none like him in the earth, a perfect and upright man, one that feareth God and eſcheweth evil; and ſtill he holdeth faſt his integrity, although thou movedſt me againſt him to deſtroy him without cauſe. And as his power appears in preſerving them in their low condition, ſo doth his patience in bearing with all their froward and paſſionate thoughts p. 111and ſpeeches during deſertion, and his mercy and goodneſs in bringing them from under it. Iſa. 41.17. When the poor and needy ſeek water, and there is none, and their tongue faileth for thirſt, I the Lord will hear them, I the God of Iſrael will not forſake them: I will open rivers in high places, and fountains in the midſt of vallies, that they may ſee, and know, and conſider, and underſtand together, that the hand of the Lord hath done this, and the holy One of Iſrael hath created it.

[Corrollary.] Seeing God may have all theſe gracious and holy ends in withdrawing from us the light of his countenance, and ſuffering us to walk in the dark; it will not become us to charge God fooliſhly, or to entertain any hard thoughts of him, as if he had forgotten to be gracious, or as if his truth and faithfulneſs were ceaſed for ever: ſuch thoughts will be riſing, for they were the very thoughts of David, Pſal. 77. but we muſt chide our ſelves for them as he did ver. 10. I ſaid, this is my infirmity, but I will remember the years of the right hand of the moſt High. As alſo he doth in another Pſalm, 22. after he hid complained, ver. 1. My God, my God, why haſt thou forſaken me? he proceeds, But thou art holy, O thou that inhabiteſt the praiſes of Iſrael. This is the concluſion we muſt p. 112hold, and not ſuffer our ſelves to be beaten from, that God is Holy, Juſt, and Good; if we hold this faſt, we ſhall do as Chriſtians; and though we ſee not how at preſent to reconcile Gods Providences with his Attributes, yet hereafter we ſhall ſee he that can wait is bleſſed, and ſhall not be aſhamed of his confidence: for he that ſhall come, will come, and will not tarry.

Second part of the fourth queſtion.The ſecond part of the queſtion is ſtill behind; What are the meritorious cauſes that do procure the want of Aſſurance.

Anſw. The anſwer to this is wholly to be made up of particular obſervations and experiences, which are ſo many and various, that I reckon it next to impoſſible to put them into order: as for the more common ſinful lets and impediments of Aſſurance, they have been ſo fully and clearly handled by ſo many already in print, that if I were not tied up by promiſe to ſay ſomething about them, I might paſs them over in ſilence, or content my ſelf to paraphaſe on ſome Scriptures in Job, the Pſalms, and Iſaiah, relating to this head; but the laws of method calling me to ſay ſomething to this part of the queſtion alſo, I ſhall ſo do, but yet briefly.

1. The ſmalneſs and littleneſs of ſome mens graces is the cauſe why they do want Aſſurance. The p. 113Kingdom of God within them being but as a grain of Muſtardſeed, which is the leaſt of all ſeeds, 'tis no wonder they ſee it not, the root of the matter being but ſmall, and covered over with many ſinful infirmities, 'tis not ſtrange that they are not ſenſible of it. I muſt not ſo far contradict experience, as to ſay that God doth never make the time of converſion, when grace is comparatively but ſmall, a time of ſealing; he did ſo uſually in the firſt preaching of the Goſpel; for then men comming out of groſs darkneſs into marvellous light, and turning from ſerving dumb Idols to ſerve the living God; their change muſt needs be of eaſier obſervation then it is now, when perſons having ſucked in Chriſtian Religion with their mothers milk, turn onelyonly from a careleſs, to a more diligent way of ſerving the true God: And beſides, Religion had then nothing to commend it to mens affections, but onelyonly its own beauty and lovelineſs; but now that Kings and Queens vouchſafe to be unto it nurſing fathers; and nurſing mothers, we cannot have ſo little ground of ſuſpecting our unſincerity as might they, who did no ſooner make confeſſion of Chriſt, but they became the filth and off-ſcouring of all things. Yea, even in theſe days, it pleaſeth God ſometimes, after great legal humiliations, to let in ſome hope whileſt p. 114grace is but low, leſt his creature ſhould be ſwallowed up of ſorrow: However, uſually a little faith, as to any ſetled laſting comfort, is as no faith, and time with weak Chriſtians is more profitably ſpent in multiplying thoſe acts which may ſtrengthen the habit, then in enquiring whether it be already ſincere: habits cannot of themſelves be felt, but they diſcover themſelves by their actions; and weak habits put forth ſuch faint actions, and with ſo much interruption, that it cannot eaſily be known whether they be the fruits of common or ſpecial grace.

Object. But cannot the Spirit of God ſo irradiate the very leaſt meaſure of grace, as to make it viſible, and ſo the ground of Aſſurance.

Anſw. No queſtion, the Spirit can ſo do; but we now enquire not what he can do, but what he uſually doth: and this may ſafely be ſaid, that Gods Spirit doth not uſually witneſs to thoſe who have attained to the leaſt meaſure of ſaving grace, and muſt neceſſarily by their frequent failings and tranſgreſſions make much work for an accuſing conſcience: nor indeed do I ſee, that it would be for the advantage of leſs obedient and exact Chriſtians, to have Aſſurance; rather it might beget in them ſecurity and pride, ſins to which novices are prone.

p. 115Object. Is it not ſaid, Gal. 4.6. Becauſe ye are ſons, God hath ſent the ſpirit of his Son into your hearts, crying Abba, father? And if the Spirits emboldning to cry Abba father, be given to ſons becauſe they are ſons, then it may be thought to belong to all ſons, even new born babes, who are as truly ſons as thoſe who are moſt grown in grace.

Anſw. Some to avoid this difficulty, do not render foreign, becauſe, but, that; and it may be ſo rendred, and a very fair ſenſe given of the words; viz. the Spirits being ſent into their hearts, crying, Abba father, was an evidence that they were ſons; but let it be rendred, as by moſt it is, becauſe ye are ſons, yet it muſt be granted, that by ſons here, are to be underſtood, not all who are born again, not all who are no baſtards, but onelyonly ſuch ſons as have ceaſed to be children, and are no longer under tutors and governors, ſuch as have received the adoption of ſons; ſuch are not thoſe Chriſtians of whom we are now ſpeaking; for though they be delivered from the obſervation of the Ceremonial Law, yet are they as ignorant and Carnal as thoſe who were in bondage to it.

Object. Doth not this put the poor newly converted Chriſtian into continual doubts and fears, and ſtrike at the very root of all his hopes and comforts?

p. 116Anſw. We are not creators of comfort, but onelyonly diſpenſers; we cannot make an eaſier or ſpeedier way to Aſſurance then Chriſt hath made, nor can we approve of, or ſo much as excuſe thoſe who do ſnatch at comfort before they be meet for it. It is ſufficient, that we can aſſure all, that Chriſt hath purchaſed remiſſion of ſin for them, upon his own terms, the receiving of him as Prophet, Prieſt, King, and that all who repent are juſtified in the ſight of God, though not juſtified in their own conſciences; and that in due ſeaſon their own conſciences ſhall juſtifie them alſo; and that Chriſt will not break the bruiſed reed, nor quench the ſmoaking flax; and that it cannot be that the merciful God ſhould condemn thoſe who tremble at his Word, and lie at his feet, enquiring the Law at his mouth, and grieved at nothing more then that they cannot yield perfect and compleat obedience unto it.

II. Another Reaſon why ſo many want Aſſurance, is becauſe they ſeek not for it with ſo much diligence as a matter of that nature requires. Some little pains they will take to find out the marks of ſincerity, and ſome little time they will ſpend in comparing their hearts with thoſe marks; but they will not continue the great duty of ſelf-examination till the matter be brought p. 117to ſome iſſue; they will not behold their faces in the glaſs long enough to beget in themſelves a true notion or Idea of themſelves, but go away and preſently forget what manner of perſons they were. How few are there whom we can perſwade at a night to catechize their own ſouls, to criticize on the actions of the day paſt? How few that can be prevailed with to ſpend any conſiderable proportion of time in Cloſet devotions? yet better may we expect eminent skill in the moſt abſtruſe Arts and Sciences without great labour, then expect Aſſurance without all morally poſſible ſedulity. Wherefore, the rather give diligence to make your calling and election ſure, 2 Pet. 1.10. Give the more diligence, ſo the Old Tranſlation. Indeed, the making of calling and election ſure doth deſerve all diligence, and require all diligence; it is not a little diligence that will ſerve to find out the manifold ſubtilties of a deceitfull heart, nor a little diligence that will fruſtrate the devices of Satan, who will not fail to joyn himſelf with carnal reaſon, and to beget in us hard thoughts of God. Pſal. 63.1, 2. O God, thou art my God, early will I ſeek thee: My ſoul thirſteth for thee my fleſh longeth for thee, in a dry and thirſty land, where no water is; To ſee thy power and thy glory, ſo as I have ſeen thee in the ſanctuary. Like care and deſire expreſſed p. 118the Spouſe in the Canticles, to recover the ſight, and to her apprehenſion, loſt love of Chriſt, Cant. 3.1, 2, 3.

Object. If this be ſo, What ſhall become of thoſe that are poor in the world, who have but little time to ſpare from the duties of their particular calling, either for the reading of the Word, or communing with their own hearts? Can none of theſe have a ſenſe of Gods love? muſt they perpetually lie under doubts and fears about their eternal ſtate?

Anſw. God forbid I ſhould ſo ſay, God hath choſen the poor of this world, rich in faith, and heirs of the Kingdom, which he hath promiſed to them that love him, Jam. 2.5. But there is no good man ſo poor, but he will find out ſome conſiderable proportion of time to mind the ſtate of his ſoul in: God giveth unto all ſuch a contented mind, which makes them they do not deſire much, nor make haſte to be rich; he giveth unto them alſo wiſdom and prudence, by which they can husband their opportunities ſo as to keep themſelves from beggary, and yet give as many viſits unto God as they do that have abundance. Beſides, what our Lord Chriſt determined in the caſe of the Widow, that the two mites ſhe threw into the treaſury, was more then the much caſt in by the rich, becauſe they p. 119did caſt in of their abundance, but ſhe of her want did cast in all that ſhe had, even all her living, Mar. 12.43, 44. holds true here alſo: the poor mans hour is more then the rich mans two hours, becauſe his hour is all that he can tell how to redeem from the neceſſities of nature and relations, and therefore he ſhall be ſo bleſſed and aſſiſted by God in that hour, that he ſhall reap as many comfortable fruits of the Spirit, as thoſe who can ſpare a far greater proportion of time.

III. Some do want Aſſurance through the ignorance that is in them, 2 Cor. 13.5. Examine your ſelves whether ye be in the faith, prove your own ſelves; Know ye not that Chriſt is in you except ye be foreign, void of judgment. 'Tis onelyonly for them that are of full age, that by reaſon of uſe have their ſenſes exerciſed to diſcern betwixt good and evil, Heb. 5.14. therefore the Apoſtle prayeth, Phil. 1.9. That their love might abound more and more in knowledg, and in all judgment, that they might approve things that are excellent, or that they might diſcern things that differ, as it is in the margin of our preſent tranſlation, and in the text of the former: let but any diſcourſe with the generality of troubled Chriſtians, he ſhall find that many of their doubts had never been, if when they had firſt given themſelves up to p. 120God, they had then alſo given themſelves up to ſome judicious and pious Paſtor, that would have been at pains well to inſtruct them in the Articles of Religion, in the firſt principles of the Oracles of God: ſome miſtakes they ſucked in when firſt they began to be ſerious, which made them ever after to fear where no fear was. Had their eye been ſingle, their whole body had been full of light; but their eye being evil, their whole body was full of darkneſs, and they could never know whither they went. Three errors eſpecially I have obſerved ſome unskilful in the word of righteouſneſs to have ſucked in, which have occaſioned unto them much perplexity.

1. Error hath been about the terms and condition of the Covenant of grace: they make more neceſſary to their acceptation with God, then God ever made; though their hearts be prepared to ſeek the Lord God of their fathers, yet becauſe they are not cleanſed according to the purification of the Sanctuary; though their works are done in ſincerity, yet becauſe they have not been found by them to be full and perfect, therefore have they drawn ſad and dreadful concluſions againſt themſelves: Ask them whether they do not believe the truth of the Goſpel, and whether they do not heartily conſent that Chriſt ſhould be theirs, and they his, they dare not deny it; yet p. 121will they not be comforted, becauſe they ſuppoſe faith to be quite another thing, a firm perſwaſion that they are already juſtified. Ask them whether it be not their hearty and earneſt deſire and endeavour to obey the whole Law of Chriſt, they'l anſwer, they hope it is, and yet put away from themſelves all the comforts and priviledges of the Covenant, becauſe they find in themſelves many ſinful ſuggeſtions of the fleſh, or becauſe it is not with them as it is with ſome others: as if the condition of the Covenant were perfect and unſinning obedience, and not ſincere obedience; or as if all Gods children were of the ſame ſize and ſtature. Hence ſad dreadful complaints are made by men, that they do not believe, nor obey Chriſt, when yet it is manifeſt they do believe and obey, onelyonly they are miſtaken in their notion about the nature of Faith and Evangelical obedience.

2. A conceit, That all who are converted, muſt needs know when they were converted, and by what means, and how they were converted; whereas with ſome, The Kingdom of God is as if a man ſhould caſt ſeed into the ground, and ſhould ſleep, and riſe day and night, and the ſeed ſhould ſpring and grow up he knoweth not how, Mar. 4.26, 27. As for knowing the time of Converſion, I am ſo far from judging it to be neceſſary to all p. 122Chriſtians, that I think it is in an ordinary way impoſſible to any Chriſtian: Thoſe indeed whoſe lives have been ſtained with enormous crimes do uſually know when they firſt began to be reclaimed, and what were the thorns with the which their ways firſt were hedged up; but how they ſhould know what was the Ultimum non eſſe of the Old Man, and the Primum eſſe of the New Man; how they ſhould underſtand the nick of time in which they ceaſed to be natural, and began to be ſpiritual, without ſome ſuch aſſiſtance as is not uſual, I conceive not. Yet even in this particular a deluded heart hath turned ſome aſide, ſo that they cannot deliver themſelves, and ſay, Is there not a lie in my right hand? Men could not be held long in ſuch a ſnare as this, if they did not pin their Judgments on the ſleeves of ſome well meaning Teachers, all whoſe dictates they ſwallow without conſideration.

3. Some are hugely tormented becauſe they miſtake themſelves about the way of working Aſſurance, and about the nature of Aſſurance: They have thought that Aſſurance is wrought by ſome vocal, or as it were vocal teſtimony of the Spirit, which is not ordinarily the way of working Aſſurance; and they think, that ſo ſoon as they be aſſured they muſt needs be void of all p. 123fears, and filled with all joy in believing: hence, when they have Aſſurance, yet they complain they want it; but this is a miſtake, for glorious and raviſhing Joy is a ſeparable accident from Aſſurance; nor yet doth Aſſurance exclude all doubting and fear, but onelyonly ſuch doubting and fear as ariſeth from infidelity and reigning hypocriſie.

IV. Some are kept from Aſſurance, becauſe they do keep the Devils counſel, and bury thoſe doubts and fears about their condition in their own boſoms, which they ought to diſcover unto others. This is moſtly the condition of thoſe who are peſtered with the horribilia de Deo, buffetted with blaſphemous thoughts, or with temptations to uncleanneſs, theſe diſhonourable loathſome workings of ſoul they are unwilling to make known: hence they are like unto the troubled ſea that cannot reſt, but is continually caſting up its mire and dirt. If Women when in their pangs ſhould not ſend for the Midwife to deliver them, how few would not miſcarry? If Students ſhould never have recourſe unto their Tutors to ſolve their doubts, how little would be their proficience? And muſt not they who will not make uſe of the help and aſſiſtance of their ſpiritual Guides and Teachers, go much about, and ſtay longer under bondage, and in the place p. 124of bringing forth of children then they needed elſe to do? There are ſome, to whom God hath given the tongue of the learned, that they may ſpeak a word in due ſeaſon to him that is weary, Iſa. 50.4. ſome whom God hath comforted, to the end they may comfort others with the ſame conſolations wherewith they themſelves have been comforted, 2 Cor. 1.4. ſome to whom it is ſaid, Receive ye the Holy Ghoſt; whoſe ſins ye remit they are remitted, and whoſe ſoever ſins ye retain they are retained, Joh. 20. verſ. 23.24. Theſe God will have owned and honoured, not by confeſſing to them all the ſins of our lives, but by opening to them ſuch doubts as God ſeems to deny us ſatisfaction to upon our own private prayers and endeavours; for not doing this, many are kept a great while on the rack, that elſe might ſoon find eaſe and relief. The Spouſe in the Canticles, ch. 3. verſ. 3, 4. after ſhe had enquired of the Watchmen, Whether they had ſeen him whom ſhe loved, had not paſſed farr but ſhe found him. But then perſons muſt make conſcience of dealing plainly and truly with thoſe who do watch over their ſouls: which I do therefore ſuggeſt, becauſe it is too uſual with thoſe that are troubled, not faithfully to relate where the ſhooe pincheth them, but with the Lapwing to make the greateſt noiſe when they p. 125are furtheſt off from the neſt. Moſes was troubled that God ſhould think of ſending him into Egypt, and he would needs make as if his ſtammering uneloquent tongue were the cauſe of his loathneſs to go about that meſſage, Exod. 4.10. but the truth was, Moſes had killed an Egyptian, and he was afraid leſt if he ſhould go back into Egypt, there might be there who would require blood for blood; and therefore when God had ſatisfied him, That all the men were dead who ſought his life, verſ. 19. he takes his wife and children, and without more ado ſets himſelf to return to the land of Egypt.

V. Some do keep themſelves under doubts and fears by joyning themſelves to unmeet company. There are that be carnal and ſenſual, the diſcourſe of ſuch muſt needs be to ſuch as are in trouble, but as the continual dropping of rain on ſmoaking flax. 2. There be ſome godly Miniſters who have ſo accuſtomed themſelves to breath out thunder and lightning, that if they ſhould be reſorted to, they would with the Watchmen in the Canticles wound the love-ſick Spouſe, whom they ought to pity and comfort. 3. There be alſo who daub with untempered morter; who in order to comfort, deliver ſayings worthy of all manner of acceptation, but not faithful and true: How profitable are ſound p. 126words? But what do the arguings of ſuch men avail? They will not do ſo much good while they are ſuppoſed to have a foundation in Scripture, as they muſt needs do miſchief when they are upon examination found to be built on the ſands. 4. There be alſo who do love in all places and companies to be ſpeaking of their enjoyments, to be telling what great things they have done for God, and God for them; of ſuch I could ſcarce ever bring my ſelf to have any charitable opinion; for though a good man may ſometimes lawfully glory, yet will he never do ſo, but when he is by unavoidable neceſſity put upon it ſo to do, 2 Cor. 12.1, 11. But I liſt not now to diſpute the lawfulneſs or unlawfulneſs of commending a mans ſelf; expedient doubtleſs it is, not to glory before thoſe who have the arrows of the Almighty ſticking in them; rather we ſhould ſpeak to ſuch of the infirmities we have felt, or do feel, leſt we ſhould diſcourage them. 5. But that company which troubled clouded ſouls do moſt affect, (and yet which is as dangerous unto them as any) is the company of ſuch as are as much dejected as themſelves; but as drunkard did never grow ſober by converſing with drunkards, nor ignorant perſons ever grow more knowing by communion with thoſe who were no wiſer then themſelves, ſo p. 127nor can deſponding Chriſtian grow more comfortable by joyning himſelf to ſuch as are equally caſt down with himſelf; nay, by ſuch means troubles are inſenſibly increaſed, fears multiplied, and hard thoughts begotten of God who is grace and love. Converſe in ſuch caſes ſhould be with thoſe whoſe conſciences do make them a continual feaſt, who are ſober and judicious, and will handle a broken or diſ-joynted bone with the ſpirit of meekneſs, Gal. 5.1. who being not ignorant of Satans devices, will ſee that they be not overwhelmed with ſorrow, 2 Cor. 2.7, 11.

VI. A perverſe, diſputing, quarrelling, cavilling humor, hinders many from Aſſurance. The breaſts of Conſolation do then ſatisfie when we put them to our mouths and ſuck at them; the Word of Promiſe doth profit us when it is mixed with Faith. If in ſtead of receiving of it believingly, and meditating on it delightfully, we put it away from us as not belonging to us, no ſupport ſhall we receive from it. Whileſt the unregenerate condition continueth, the Devil will aſſiſt men what he can to thruſt by and put off any thing that might beget in them the leaſt diſtruſt of themſelves; but when they are once begotten again by the Reſurrection of Chriſt from the dead, he will beſtir himſelf as p. 128much as may be to make them pauſe upon onelyonly that which is apt to cauſe fear and bondage, and not once to mind any thing that hath the leaſt tendency to comfort and quiet them. Thus was it with David, Pſal. 77.2. My ſore runs in the night ſeaſon, my ſoul refuſed to be comforted. Never had Moderator in the Schools more ado to ſtop the mouth of a wrangling Sophiſter, then Miniſters uſually have to ſilence the reaſonings of ſome people againſt themſelves; they ſeem to have ſearched the Devils whole Armory, to find out weapons to fight againſt their own peace; not one place of Scripture ſounding terrour, but they have it in a readineſs; not any one harſh expreſſion ever dropped from the pen or lip of any eminent Divine in order to the awakening of ſleepy ſinners, but they have it at their fingers end, and will urge and plead it to the full. Read the ſpeeches of troubled ſouls recorded in Scripture, eſpecially Job and the Pſalms, you will eaſily obſerve there is ſomething more then ordinary Rhetorick in them; and he that ſhall deal with any ſuch now, ſhall alſo find it ſo; yea, he ſhall find them in ſome matters, to reaſon above and beyond their natural parts, ſo as one can ſcarcely need any other argument to confirm him that there is a Devil, who hath but heard and impartially conſidered p. 129of their arguings. He that writes the Life of Francis Spira tells us, with what ſubtilty and wonderful ſophiſtry he diſcourſed againſt the pardonableneſs of his ſins, and poſſibility of his ſalvation. Mirâ ſagacitate ad ſingula reſpondebat, quaecunque adferebantur torquebat, agebatque in contrariam partem magnâ violentiâ argumentorum & admirando orationis impetu. Nihil potuit adeo apte proponi, nihil tam accommodate adferri, quod non ille vel refelleret argutiſsime, vel eluderet callidiſsime, vel diſſolveret promptiſsime, ſaepe intra meipſum cogitavi, eum nequaquam fuiſſe it a perſpicacem in judicio dogmatum, ita porro exercitatum in diſputationibus Theologicis cum eſſet ſanus, are ſome of the Hiſtorians words concerning him, pag. 20, 21. Spira's caſe may be thought to have ſomething peculiar in it, but I have obſerved a like ſagacity in ſome of ordinary parts, whom none not void of charity would not have thought to be good men: the which as I can in part aſcribe to that diſtemper of body which doth accompany ſoul-trouble, ſo I think he that ſhould aſcribe it to that only, and not at all to the evil ſpirit, (who loves to fiſh in troubled waters, and to joyn himſelf as an aſſiſting forme to him that ſets himſelf to war againſt himſelf,) would rather ſhew p. 130himſelf an Infidel, then a Philoſopher. Nay, it is not unuſual with them to libel and bear falſe witneſs againſt themſelves, to lay ſuch things to their own charge as they were never guilty of, on purpoſe to hinder thoſe who have to deal with them from giving them any comfort, on purpoſe to make them alter the frame of their diſcourſe: Can it be wondred that ſuch as theſe go mourning and hanging down their heads all their days? if they will needs ſhut up all doors of hope that are opened to them, can it ſeem marvellous, that they are troubled, and ſuffered to deſpair everlaſtingly?

VII. Many are kept from Aſſurance through groundleſs irrational ſcruples, cauſing them to forbear the uſe of Ordinances, and other ſanctified means in which Aſſurance is uſually wrought. Would a ſick man ever recover health that ſhould be afraid of Phyſick? or a weak man ever recover ſtrength that ſhould abſtain from the good wholeſom food that is appointed to beget blood and ſpirits? Why, no more will they ever meet with God, or enjoy the ſenſe of his love, who come not near the place where his honour dwelleth; they muſt needs be in the dark, who will not open their eyes to behold the Sun of Righteouſneſs; needs be in a perpetual thirſt, who will not draw water out of the p. 131wells of ſalvation to quench their thirſt. Yet how many are afraid to come to the fire, becauſe they are cold, and to put on their clothes becauſe they are naked, or to come to the Phyſician becauſe they are ſo extreamly ſick. Tell them they muſt pray; they'l anſwer, no, becauſe being wicked, their prayers muſt needs be an abomination to the Lord; invite them to the Sacrament of the Lords Supper, they'l tell you, that finding not themſelves to be in Chriſt, they ſhould but eat and drink judgment to themſelves: put them upon hearing the Word preached, then they have ſomething to object againſt either the call, or the life of the Miniſter. Such ſcruples as theſe are the Thieves that do waſt the Candle of the Lord, the Worms that eat up the hidden Manna, the Veils that hide the new Name from our eyes. A Conſcience truly tender is the fitteſt ſubject to receive the ſeal of the Spirit, but a ſcrupulous Conſcience is a very hell upon earth; for it either quite takes a man from the direct immediate acts of Gods Worſhip and Service, or elſe it confines him onelyonly to ſuch, keeping him from the duties of his particular calling. It is hard to ſay which extream is more dangerous; the one ſtarving, the other ſurfeiting the Soul.

Obj. But can any one give God too much p. 132time, or be too Religious and careful about his Soul?

A. Surely no; he cannot have too much of our time, unto whom all our time is due; nor can any one have too much of that which is his happineſs, or be too careful about that, which if he ſhould loſe, nothing can be given in exchange for; but yet it is poſſible for us to beſtow too much time on ſome one part of obedience; and we do ſo, as oft as we ſuffer it to juſtle out all, or any of the reſt. The works of our Callings are the ſervice of God, when done in obedience to his Command, and with an eye to his glory; and for them, when ſo done, we may from the Lord expect to receive a reward: and therefore when the Devil transforming himſelf into an Angel of light ſuggeſts, What wilt thou eat or drink, card or ſpin, ſtudy any humane Author, when thou knoweſt not but thou maiſt be in Hell the next moment? He muſt be anſwered, That obeying God ſets no one nearer Hell: and that though praying be in it ſelf better then any either natural or civil action, yet he that commanded it, commanded them alſo, and therefore they alſo are in their ſeaſon to be done. The Devil hath that ſoul at advantage enough, whom he can perſwade either not to pray, or to do nothing but pray.

p. 133VIII. The greateſt and moſt common cauſe of the want of Aſſurance, is ſome unmortified luſt, ſome ſecret boſome corruption unto which men give entertainment, or at leaſt which they do not ſo vigorouſly oppoſe, and heartily renounce as they might, Hinc illae lachrymae, this is that which caſts them on ſore ſtraights and difficulties; how ſhould it be otherwiſe, ſeeing God being infinitely wiſe and holy, either cannot, or will not reveal his ſecrets to thoſe, who harbour his known enemies in their boſome; either cannot or will not regard the whinings and complainings of thoſe who dally with that very ſin which galls their conſciences, and connive at the ſtirrings of that very luſt for which he hides his face from them? Doth any one come to his Miniſter, or to his Chriſtian friends, and ſay, Is it peace? they muſt all anſwer, What peace, ſo long as thou liveſt in commiſſion of any known ſin, or omiſſion of any known duty? All doubts and fears are begotten upon ſin, either real or imaginary; if the ſin be but imaginary, a rectified judgment may ſcatter the doubts and fears as the Sun doth miſts; if the ſin be real, no curing the doubts thence ariſing, but by an unfeigned repentance. If I would produce all the Scriptures that prove this, I muſt tranſcribe the one half of the Bible: but p. 134it would be needleſs ſo to do, ſeeing it ſeemeth to have been a notion engraven even on natural conſcience, That ſin ſo defiles perſons, that till they be waſhed from it neither they nor their ſervices can be accepted; from whence aroſe the cuſtome of ſetting Water-pots at their entrance into their Temples or places of Worſhip; and thoſe phraſes, Eo lavatum ut ſacrificem, and Num lavabis ut rem divinam facias?

Queſt. 5. What are the Motives or Arguments by which we may quicken our ſelves to look after this ſealing work of the holy Spirit of God?

Anſw. Is there any need of Arguments to excite us to this Duty? Doth not the New Creature naturally pant after Aſſurance as the Hart panteth after the rivers of water? Yea, may not the rational Soul ſeem to deſire it? Do not all wicked men catch after certainty, and frame unto themſelves ſome kind of certainty? in this onelyonly miſerable, that they either build on a falſe principle, or on a true principle falſly applied. To doubt of happineſs is an heavy burthen, but to fear extremeſt miſery, that is intolerable; and yet thus muſt every one do till he have either Aſſurance, or thoſe probable hopes that are next of kin to Aſſurance. Shall worldlings do ſo much to ſecure their Lands, Goods, Eſtates, p. 135ſhall they require Bonds, Seals, Oaths, Sureties, and yet think all too little, and ſhall we count any thing too much to aſſure unto our ſelves the eternal condition of our poor ſouls? In the fear of the Lord let it be conſidered,

1. 'Tis onelyonly the aſſured Chriſtian that can either deſire, or ſo much as adventure in cool blood to die; all others muſt needs all their life time be in continual bondage through fear of death. Tell not me, that ſome wicked ruffling Gallants, who neither have Aſſurance, nor are in any near capacity to receive it, are yet very prodigal of their lives; for I am ſpeaking of men, and not of brutes; of thoſe who are guided by Reaſon, and not by Senſe; of thoſe who are convinced that their Souls are immortal, and that it is their greateſt folly and miſery to loſe them, not of thoſe who have baniſhed all thoughts of another world, and look not on Death as an inlet to Eternity; the inſtance of theſe monſters therefore notwithſtanding, I ſay onelyonly the (in ſome degree) aſſured Chriſtian can chearfully look the Prince of Terrors in the face, onelyonly he can triumph over this laſt Enemy: Not onelyonly the ſinners in Sion are afraid, fearfulneſs doth not onelyonly ſurprize the hypocrite, but alſo the ſincere Chriſtian, in ſo far as he doth not know himſelf to be ſuch. With what ſhiverings muſt p. 136they needs enter into the chambers of darkneſſe, who do not know but that they may lead them into outer darkneſſe? How unwillingly muſt the Soul needs leave its old companion the Body, whileſt it is uncertain whether it ſhall ſtand or fall when it comes to give an account of all it hath done in the body. But now he that is come to a certainty about his eſtate, he can not onelyonly not be afraid of death, but alſo deſire it, and ſweetly pleaſe himſelf in the Fore-thoughts of it, yea, though it be not a natural but a violent death. Read the Book of Martyrs, and you will think that our Witneſſes to the Truth did even complement with their Torments, and lie down in the devouring flames as merrily as if they had been beds of Down. Or read the Scriptures, and you will find St. Paul, 2 Tim. 4. 6, 7, 8. exulting in the thoughts of his approaching violent diſſolution; I am now ready to be offered, and the time of my departure is at hand: I have fought a good fight, I have finiſhed my courſe, I have kept the faith; henceforth there is laid up for me a crown of righteouſneſſe which the Lord the righteous Judge ſhall give to me, and not to me onelyonly, but unto all that love his appearing. At another time indeed we find him in a ſtrait, not knowing what to deſire, whether to abide in the fleſh, or to be diſſolved, Phil. 1.23. p. 137but whence did this diſpute ariſe? not becauſe death would not be to him more deſireable and welcome and gainfull; but becauſe his abiding in the fleſh would be more profitable and ſerviceable to the Church. When he looked no further then himſelf, then he groaned being burdened, deſiring to be cloathed upon with his houſe from Heaven; knowing that if the earthly houſe of his tabernacle were diſſolved, he had a building of God, an houſe not made with hands, eternal in the heavens, 2 Cor. 5.1.

II. OnelyOnly the aſſured Chriſtian can deſpiſe the world, and joyfully endure the loſſe of his goods. He onelyonly that knows himſelf to be cloathed with the Sun, can trample the Moon under his feet; He onelyonly on whom God hath lift up the light of his countenance takes no care for corn and wine, hath no anxious thoughts what he ſhall eat, what he ſhall drink, or wherewithal he ſhall be cloathed. True indeed, ſuch is the vanity of all things here below, ſuch the tranſcendent excellencies of the glory of the other world, that if a man had but a poſſibility of attaining theſe, he were mad if he did not readily forſake thoſe; and doubtleſs, the Soul when it heareth of the Jewel of great price, doth adventure all to buy it, before it hath any certainty that it ſhall ever actually have and enjoy it: p. 138I, but yet ſeeing we do naturally preferr one Bird in the hand before twenty in the buſh; ſeeing ſublunary things have the advantage, though not of ſplendor and magnitude, yet of naturalneſs and nearneſs of operation; we ſhould be in great danger to take up our portion in this world, did not Faith give ſubſtance to the things hoped for, and evidence to the things not ſeen, did not alſo the Spirit ſeal up unto us our intereſt in, and title to the things hoped for and unſeen. Thoſe who have Faith, and know not themſelves to have it, do make a ſhift to crucifie the fleſh with its luſts, and to overcome the world; but it is ſomewhat an hard ſhift; much ado they have to keep themſelves from envying the proſperity of the wicked; ready they are ever and anon to cry out, In vain have we waſhed our hands in innocence, and walked mournfully all the day long; ready to have queſtionings and diſputings, whether they had not done as wiſely to have trucked with the World for ſuch an happineſs as it can afford: But Faith in its vigour, Faith ſeen and felt, eaſily keeps under all ſuch carnal arguings, and ſo ſatisfies a man in the choice that he hath made, as that he is jealous and ſuſpicious leſt the World ſhould gain too much on his heart, and in the abundance of all things rejoyceth as if he rejoyced not, and in the p. 139loſs of all things weepeth as of he wept not; the aſſured Chriſtian after he hath bought, is as if he poſſeſſed not, 1 Cor. 7, 30. and when he hath nothing, as if he poſſeſſed all things, 2 Cor. 6.10. Heb. 10.34. Ye had compaſsion of me in my bonds, and took joyfully the ſpoiling of your goods, knowing in your ſelves that ye have in heaven a better and enduring ſubſtance. He doth not ſay, they know barely that there was in Heaven a better and enduring ſubſtance, but that they themſelves had in Heaven a better and more enduring ſubſtance, that that eternal inheritance was reſerved for them, and that Chriſt had entred upon it as their fore-runner; a word which it had been preſumption for us to uſe, if the Scripture had not uſed it, Heb. 6.20. and if our Saviour himſelf had not told his Diſciples that he went afore-hand to prepare a place for them, Joh. 14.2. But how did the Hebrews know that they had this better and enduring ſubſtance? They knew it within themſelves: that is, to find that they had a title to the more enduring ſubſtance, they needed not to look any further then themſelves. 1 Joh. 5.10. He that believeth on the Son of God, hath the witneſſe in himſelf; the witneſs of what? of eternal life which is in the Son, verſ. 11. He that heareth my word, and believeth on him that ſent me, Hath Everlaſting p. 140life, Joh. 5.24. and Joh. 6.54. Whoſo eateth my fleſh and drinketh my blood hath eternal life. The firſt-fruits of the Spirit do aſſure him of the whole crop. Hath the Spirit made known to me ſuch things as fleſh and blood cannot reveal, and is the belief of theſe things ſo rooted in my heart as that I do make them my portion and my treaſure, as that I do heartily purſue after them, even to the renouncing of carnal pleaſures? then ſure there is in heaven an inheritance incorruptible reſerved for me. Every man that is Chriſts hath the Spirit in him, and this Spirit is the earneſt, thrice is he ſo called, 2 Cor. 1.22. 2 Cor. 5.5. Epheſ. 1.13. the Greek word uſed in all thoſe three places, and no where elſe in all the New Teſtament, is (as all acknowledge) of an Hebrew extraction, and with the Hebrews is a word of promiſe and engagement in bargains, but yet is well tranſlated in the forementioned places earneſt, though by the Rhemiſts conſtantly pledge, for it doth among the Greek Fathers ſo ſignifie, and the Spirit is a part of that reward which is promiſed; he that hath this Spirit may foreign, in St. Chryſoſtome's phraſe. No wonder that he who hath this earneſt of the true riches can part with the unrighteous Mammon; no wonder that he who is ſecured of what is his own, p. 141can loſe that which is another mans, eſpecially if called to part with it for the ſake of Chriſt, who with his own blood purchaſed the everlaſting inheritance for him.

III. Aſſurance will marvellouſly ſtrengthen againſt the cenſures and reproaches of wicked men. For why ſhould he count it any great matter to be judged of men, who knows that God hath juſtified him? What need it diſquiet him that the World accounts him an hypocrite, who hath Gods teſtimony that he is ſincere? What need he be caſt down that ſome do brand him for a factious fellow, ſo long as he ſees himſelf by the Spirit ſealed for a ſon of peace? or others call him a Tobias and Sanballat, ſo long as he is aſſured that he oppoſeth none but ſuch as are building Babel and not Sion? 'Tis becauſe our Conſcience gives but a dark teſtimony, that we are ſo diſquieted with the railings of thoſe whoſe tongues are ſet on fire from Hell. Were we but once ſure that we are not the men we are repreſented to be, we might then glory in our reproaches, and eſteem them great riches, knowing that they ſhall work together for good, and that they are the badges of our Sonſhip, and that there is a time coming when our righteouſneſs ſhall ſhine out as the light, and the mouth of every adverſary be ſtopped, 1 Pet. p. 1421.14. If ye be reproached for the Name of Chriſt, happy are ye, for the Spirit of glory and of God reſteth on you. We may rejoyce in as much as we are made partakers of Chriſt's ſufferings, and conclude therefrom, that when his glory ſhall be revealed, we ſhall be glad alſo with exceeding joy. If any man ſuffer as a Chriſtian, let him not be aſhamed, but let him glorifie God on this behalf, verſ. 16. He that hath the teſtimony of a good Conſcience, not onelyonly that he is a Chriſtian, but alſo that he ſuffers as a Chriſtian, he may glory that he is accounted worthy to ſuffer reproach. But when a man hath never ſo clear teſtimony that he is a Chriſtian, if he ſhould ſuffer not as a Chriſtian, but as an evil door, or as a buſie-body in other mens matters, if he ſhould then rejoyce, he would but glory in his ſhame.

IV. Aſſurance will beget holy boldneſſe in Prayer; 'tis therefore made one, and indeed the chief effect of the Spirit of Adoption, to teach us to cry Abba Father, Rom. 8.15. to ſend us to God with as much confidence or more then we go to our Fathers according to the fleſh; to make us reſt ſatisfied, that what we ask according to the will of God, we ſhall have it in due ſeaſon as ſurely as if we had it already. If we are once aſſured that an Act of Indempnity and Oblivion is paſſed, and that God is as much our Friend as p. 143if there had been no variance betwixt us, we may then ſure come with boldneſse to the throne of grace, Heb. 4.16. foreign, with a liberty to ſay what we liſt, provided the matter we pray for be grounded on Divine Precept and Promiſe; provided alſo, we remember that we have to do with him who abhorreth the ſacrifice of fools, and unto whom our words ſhould be but few, full of weight and affection, void of all heartleſs tautologies and vain repetitions: Whereas when Aſſurance is wanting, a man is ready to faint, very puſillanimous, afraid to look up to God, under doubts and fears whether ever any thing will come of the requeſts he maketh whether God would not be as well pleaſed if he ſhould hold his peace as if he ſpake. There is as much difference betwixt a Chriſtian with and without Aſſurance, as betwixt a Tree in Summer and Winter, as betwixt Sampſon when his locks were on, and when they were cut off; he indeed thought when he had loſt his Hair to have done as formerly, but he ſoon found by the prevailing of the Philiſtines that he could not: ſo he that hath loſt the witneſs of the Spirit, may think to rub up his graces, and pray with as much life and boldneſs as formerly he did, but he ſhall find himſelf miſtaken. Whatever weakneth Evidence, weakneth Prayer alſo. p. 144Prevailing of Luſt darkneth our Evidences, it alſo deadneth us in Praying, Pſal. 40.12. Innumerable evils have compaſſed me about, mine iniquities have taken hold of me ſo that I cannot look up, they are more then the hairs of my head, wherefore my heart faileth me. His heart that ſhould have furniſhed him with matter and affection failed him, nor durſt his eyes look up to the place where Gods honour did dwell. In another Pſalm he tells us his mouth was ſhut; Mine iniquity is ever before me, I am ſo troubled that I cannot ſpeak. Words which at other times he had at his command were now wanting, and he ſtood as it were a mute. O let all who complain of ſtraitneſs and deadneſs and dauntedneſs, remember what it is that muſt quicken, embolden and enlarge them, viz. the witneſſing, ſealing act of the Spirit; that once obtained, a Supplicant goes on as doth a Ship with full ſail where there is Sea-room enough.

V. Aſſurance will ſweeten the Reading of the Word, and the Receiving of the Sacraments: For with what delight muſt he needs read over all the Promiſes of the Covenant, who hath the Spirit aſſuring him that they are all his? With what comfort muſt he needs behold the Body and Blood of Chriſt, and meditate on the benefits p. 145thence flowing, who is perſwaded that he hath an undoubted intereſt in them, and that his ſitting at the Sacramental Table is but a pledge of his ſitting with Chriſt in the Kingdom of his Father? and that when he eats the Bread and drinks the Wine, he doth but touch and taſte of that with the fuller meals whereof he muſt be ſatisfied to all Eternity? Yea, the Laws and Commandements which formerly ſeemed burthenſome, will, Aſſurance once gained, be accounted not grievous, but eaſie and delightful; becauſe a man then feels that love in his heart which is the fulfilling of them; yea, the very threatnings and curſes of the Law, which before Aſſurance cannot but make the heart exceedingly to quake and tremble, Aſſurance once obtained, are read and meditated on with the greateſt pleaſure, becauſe a man knows himſelf through faith in Chriſt to be delivered from them. It is a kind of Hell on Earth, when a man goes up and down fearing leſt every place of Scripture he meets with ſhould kill him; but it is a very Heaven on Earth, when a man can look on all things contained in Scripture as his own: when he can ſay, Whether it be the world, or life, or death, or things preſent, or things to come, all are mine, and I am Chriſts, and Chriſt is Gods. To ſuch a one, if to any other, the p. 146Statutes of the Lord are right, rejoycing the heart, more to be deſired then gold, yea, then much fine gold, ſweeter alſo then the honey, and the honey-comb.

VI. Aſſurance will wonderfully heighten and enlarge us in Praiſe and Thankſgivings. If the Spirit do dwell in us, yet unleſs we have the ſenſe and feeling of him, ſcarcely will our hearts be filled with joy, or our mouths with praiſe. Why I pray you do the Angels and Spirits of juſt men made perfect ſpend eternity in Hallelujahs, but becauſe they do walk by ſight, are continually beholding God, and in the poſſeſſion of glory; ſure alſo not to fall from it? An aſſured Chriſtian cannot make ſuch ſweet and uninterupted melody, becauſe alas his aſſurance is not perfect, but mixed with many doubts and fears; but yet whileſt he is under the actual ſenſe and enjoyment of Gods love, he cannot but break out into his Pſalmes, Hymnes, and Spiritual Songs. Hear how David rouſeth up all his faculties to joyn and bear a part in ſpiritual praiſes, Pſal. 103.1, 2, 3, &c. Bleſs the Lord, O my ſoul, and all that is within me bleſs his holy name: Bleſs the Lord, O my ſoul, and forget not all his benefits; who forgiveth all thine iniquities, who healeth all thy diſeaſes, who redeemeth thy life from deſtruction, who crowneth thee with p. 147loving kindneſs and tender mercies, who ſatisfieth thy mouth with good things, ſo that thy youth is renewed like the Eagles. Nay, Aſſurance will not let a man be alone in this muſick, it will make him invite and call upon others to bear a part; if Davids cup do overflow, he calls on others to come and taſte it; O taſte and ſee that the Lord is gracious: come and I will tell you what wonderfull things he hath done for my ſoul. O praiſe the Lord for his mercy endureth for ever. And again, and again, Praiſe the Lord, for his mercy endureth for ever. As good fellows, when they are well heated with Wine and ſtrong drink, begin to one another in their filthy ſongs and ballads; ſo Chriſtians, being filled with the Spirit, do ſpeak to one another in Hymnes, Pſalmes, and ſpiritual Songs, ſinging and making melody to God in their hearts, Epheſ. 5.18, 19.

VII. Aſſurance will further Repentance in both its parts and acts.

1. For Sorrow; Nothing ſooner melts the heart then a beam from the Sun of Righteouſneſs; nothing ſooner ſends a man out with Peter to weep bitterly, then a love look from Chriſt his Lord; one ſmile of his countenance on a ſinful ſoul not hardned, not aſleep, is enough to make it weep rivers of tears becauſe it hath tranſgreſſed his Laws. There is a repenting p. 148ſorrow for, or in order to, the obtaining the pardon of ſin; and this is not (ſay the Antinomian what he will to the contrary) unbeſeeming a Saint; nay, it is that which he is in hundred places of Scriptures called to: but there is alſo a repenting ſorrow ariſing from pardon, a ſtriking on the thigh becauſe we have quenched the motions of ſo good a Spirit, and abuſed that riches of grace ſo clearly manifeſted. Ezek. 16.63. That thou maiſt remember, and be confounded, and never open thy mouth more, becauſe of thy ſhame, when I am pacified towards thee for all that thou haſt done. This may ſeem an harſh paradox, and phantaſtick dream to ſome, but they are ſuch as are not partakers of the divine nature, which is ingenuous, and afflicted with nothing more then the remembrance of unkindneſs and unthankfulneſs.

2. It alſo furthers us in the forſaking and renouncing of ſin. They that are tied with this cord of love will not eaſily break it: 'tis made you know the great aggravation of Solomons Idolatry, That he turned from the God of Iſrael, that had appeared to him twice, 1 King. 119. That manifeſtly implyeth, that the manifeſtation of Gods love is not a ſpur to licentiouſneſs, but a bridle to keep from it. Indeed they who know their garments to be made white in the blood of the Lamb, will not eaſily ſuffer them to be p. 149again defiled with the pollutions that are in the world through luſt: corrupt nature will be taking occaſion, as from the Law, ſo from the Goſpel alſo to ſin, it will be ſuggeſting ſin that grace may abound; but renewed nature will be throwing back ſuch ſuggeſtions with abhortence, Rom. 6.1, 2. What ſhall we ſay then? ſhall we continue in ſin that grace may abound? God forbid: how ſhall we that are dead to ſin, live any longer therein? How can we that know that our old man is crucified together with Chriſt that the body of ſin may be deſtroyed, ſerve ſin any longer? how ſhall we that be married to him who is raiſed from the dead, bring forth fruit to our former dead husband? We do love our ſins naturally, as we love either right eye, or right hand; Will any thing but the ſenſe of a greater love, make us to cut them off, or to pull them out? Nothing more conſtrains to the hatred of ſin, then the love of Chriſt; nothing makes us more to love him, then a ſenſe that he loveth us, and that with an everlaſting love.

VIII. Aſſurance doth marvellouſly deaden the heart to all needleſs diſputes and controverſies, and ſettle the heart in the truth, and fortifie it againſt the ſubtilties of ſeducing ſpirits. They that can read the law written on their hearts, do not dote on queſtions and ſtrife of words, but avoid profane p. 150bablings, and oppoſitions of ſciences falſly ſo called; and if any will needs ſhew their wits and skill in diſputing againſt any duty or act of obedience, they have that within them which will not ſuffer them to hearken to him; they care not to anſwer him any other way then Diogenes confuted Zeno's fallacy againſt local motion, by walking up and down the room. Had men but felt the power of thoſe truths on their hearts which are commonly diſcourſed and preached, they would not ſo eaſily have changed their minds about them as ſome in the late times were obſerved to do; had but their hearts been eſtabliſhed with grace they could not ſo eaſily have been carried about with divers ſtrange doctrines; there's no ſuch preſervative againſt Apoſtacy and Hereſie, as Aſſurance. No man that hath drank old wine, will preſently deſire new, for he will ſay that the old is better. He that hath but heard of old Wine, and taken his opinion of its vertue upon truſt from the reports of others, may be induced to drink new Wine; but ſo will not he who hath taſted of it, and felt it making glad his heart, and ſtrengthning him againſt his many infirmities. Let the Sophiſter firſt go and perſwade the weary Traveller, that the appetites of hunger and thirſt are but fancies, or to throw away the bread and water appointed by God p. 151for the ſatisfying of thoſe natural appetites; then may he hope to perſwade the experienced Chriſtian, that all his deſires after Chriſt are but the workings of a melancholy phanſie, or to deſpiſe the Body and Blood of Chriſt, the onelyonly things that ever he found to ſatisfie thoſe deſires.

Obj. What then, can the Aſſured Chriſtian anſwer every queſtion that a ſubtil diputant makes? can he ſolve every fallacious argument of a cunning Sophiſter.

A. No: perhaps he cannot anſwer any one of his fallacies; but he hath ſuch a ſenſe of the reality and preciouſneſs of the things againſt which the fallacies are framed, that he knows them to be but fallacies, and cares not much, were it not for others ſake, whether they be ever anſwered or no. If a condemned Malefactor, dead in Law, ſhould have his Princes pardon brought him, and had accepted it, and upon acceptation of it found himſelf reſtored to life again, and every thing that made his life comfortable unto him, how little would he matter it whether he were pardoned by an immanent or tranſient action, or whether he did receive his pardon by an act of the underſtanding, or of the will, by one act, or by many, or whether the acceptation of his pardon were the inſtrument, p. 152or the condition of his pardon? As little will he who hath a ſenſe of his faith, and of his juſtification by faith, matter it how thoſe controverſies are decided, that have of late years occupied the pens and tongues of ſo many both learned and unlearned: As little doth he matter it, I ſay, as to himſelf, though for the ſake of others he rejoyceth to ſee truth accurately handled, and reſcued from thoſe abſurdities where-with adverſaries, taking advantage from the leſs cautious expreſſions of her friends, had loaded her.

What ſayeſt thou now, O Chriſtian? is this Aſſurance worth thy ſeeking after, and praying for, or is it not? Wilt thou give all diligence to make thy calling and election ſure, or wilt thou ſtill put all to the adventure, and leave thy eternal condition at uncertainties? Methinks, after ſo many glorious effects of Aſſurance have been opened, every one that nameth the name of Chriſt ſhould be reſtleſs till he have it, and ſhould go from ordinance to ordinance till he could ſay, I am my beloveds, and my beloved is mine: Till he can ſee his name written in the Lambs book of life: till he find the white ſtone in his hand: till he taſte the hidden Manna with his mouth, and find the Spirit witneſſing to his ſpirit that he may be of good cheer becauſe that his ſins are p. 153pardoned. I would take it for granted that ſo it ſhall be, were it not that the fleſh will alway be drawing back from, and framing objections againſt every thing that requireth diligence, and cometh not till after many Prayers and Endeavours. Endleſs it would be to attempt to anſwer all the cavils of ſlothfull perſons againſt the work I have been preſſing; two it may not be amiſs to take notice of.

Object. We have known thoſe who have gloried much in their Aſſurance, whoſe Aſſurance was never found to produce any of the forementioned bleſſed effects.

Anſw. I have alſo known thoſe who have boaſted much of their great love to Chriſt, and yet made no conſcience of keeping his Commandements; this did never make me think that univerſal Obedience was not the fruit of true Love, but onelyonly that their Love was not true: Semblably, when I obſerve any who ſay they have Aſſurance, ſhewing forth their Aſſurance by none of the fore-mentioned bleſſed effects, I conclude their Aſſurance to be the counterfeit Aſſurance or carnal confidence, known commonly by the name of Preſumption; 'tis to me ſo manifeſt, that he who hath Aſſurance will

I. Be above the tormenting fear of death,

p. 1542. Deſpiſe the periſhing vanities of the world,

3. Sleight and deſpiſe the cenſures of the ungodly,

4. Expreſſe an holy boldneſſe in his prayers,

5. Take comfort in the Word and Sacraments,

6. Abound in Praiſe and Thankſgiving,

7. Kindly mourn for ſin and watch againſt it,

8. Not regard cavils againſt the Truths, the power whereof he experimentally feeleth, that where I find not theſe, I adventure to ſay there is no Aſſurance: and I would have all the fore-mentioned particulars made uſe of in way of Examination, as well as Motive, that if any one do not find his perſwaſion of the goodneſs of his condition accompanied with them, he may thence, as he hath the greateſt reaſon, inferr that it is not wrought in him by the Spirit of God.

Object. But is it not time enough to get Aſſurance hereafter? Will it not ſuffice if ſome time before a man do depart out of this world he be ſealed by the Spirit?

Anſw. 1. Sure he that makes this Objection doth not believe what I have been all along aſſerting out of Scriptures concerning the benefits of Aſſurance, elſe he would be hugely deſirous not to want it for one moment longer; it would be death unto him, to be without it till death ſeize on him.

p. 1552. No man can have this Aſſurance but by the Spirit; now he is a moſt free and arbitrary Agent, blowing when and where he liſteth: He who now refuſeth his conſolations, may perhaps want them everlaſtingly.

3. The longer any one ſtayes without Aſſurance, with the more difficulty will he obtain it at laſt. The longer any one doth walk in the dark, the more hard thoughts doth he inſenſibly take up concerning God, and the more unhappily skilfull doth he grow in diſputing againſt his own conſolations; the longer that the heart hardneth it ſelf through the deceitfulneſs of ſi…, the more unfit is it to receive the Seal of the Holy Spirit of God. What-ever is brought againſt late death-bed Repentance, may be alſo brought againſt late death-bed Aſſurance; with this onelyonly difference, that whereas Repentance is neceſſary to the very being of a Diſciple, Aſſurance is onelyonly neceſſary to his well-being.

Queſt. 6. What means are to be uſed for the attaining of this Aſſurance?

Anſw. Before I direct to means, it will be needfull that I premiſe ſome things.

I. That I do ſuppoſe true ſolid Aſſurance to be intended in the Queſtion. As for Preſumption, 1. It is needleſs to preſcribe any means for the p. 156getting of it; 'tis like ſome ill weeds, which in ſome ſoils will grow, do the Husbandman what he will or can; Satan will both plant and water, and alſo give increaſe unto it; and ſo deep roots it taketh, that the very approaches of Death cannot pull it up. Nothing more uſual then for men that live under the Sun-ſhine of the Goſpel, to drop out of a golden dream, out of a fools paradiſe, into Hell. 2. If it were in the leaſt needfull to give any Directions for the attaining of this preſumptuous perſwaſion, I durſt not give them; for it is the work of Goſpel Miniſters to throw down to the ground all thoſe buildings that are built with untempered mortar, and to pull thoſe pillows from under mens heads on which they do ſleep ſo ſecurely; we ſhould by all good means labour to vanquiſh Deſpair, but that is an enemy that doth but ſeldome meet us in the field, it hath ſlain at moſt but its thouſands; the greateſt example of it, Francis Spira, hath not left ſome Divines without hope that he is among the Sheep, and not the Goats: As for Preſumption, it hath killed its ten thouſands; it is the epidemical diſeaſe, and ſtrengthens it ſelf by almoſt every thing that we can ſay for the comforting of the truly tender conſcience.

2. That for the attaining of Aſſurance there p. 157is no need that any new Rules ſhould be preſcribed, but onelyonly that the old ſhould be put in practice: it is a ſinfull curioſity in people to look after, and in Miniſters to adviſe to onelyonly or chiefly that which no man ever thought of but themſelves; or to account a Promiſe the leſs ſavoury, becauſe another hath ſmelled to it before them. In a matter that almoſt all practical Divines have handled, I ſhould ſuſpect what is new and had not heard … and account that beſt which every one hath hit on: And it hath been ſome trouble to me to obſerve, 1. how ſome have made it the whole drift of their Sermons, onelyonly to lift up Saints above their diſcouragements, as if the generality of the very beſt Congregations did not more ſtand in need of a Purge then of a Cordial; 2. how the very ſame men, through a deſire to deliver ſomething ſingular, have moſt ſtrangely tortured Scriptures, and built their notions upon ſuch looſe and illogical Coherences, ſuch uncouth Tranſlations of the Original, as could not ſettle any but ſuch whoſe trouble was ſeated onelyonly in their fancy.

3. When all Directions are given and uſed, yet Aſſurance will not be had ordinarily, but by reflecting on the drift and courſe of our affections and actions. He therefore that will not make a ſet and ſolemn buſineſs of it to examine his own p. 158ſtate, muſt needs remain in uncertainty, or ſomething worſe then uncertainty. It muſt therefore be ſuppoſed, that all other Rules are given onelyonly to fit and prepare the Soul for Examination: I ſay to fit and prepare for Examination; for though Examination be a duty to all, yet is it not proper or ſeaſonable for all times: 'Tis no wiſdom to behold a mans face in troubled waters, nor booteth it to look for the ſincerity of a ſmall grace, amid many, and thoſe frequently prevailing corruptions, any more then to look for a Needle in a Bottle of Hay. We are then ripe for examination, when we have well informed our ſelves about the terms of the Covenant of Grace, and know what makes a Diſciple of Chriſt, and when the hurry and violence of temptation is pretty well over, and when by frequent acts we have had ſome experience of our ſelves. Theſe things premiſed, I ſay, let him who would gain Aſſurance,

I. Labour to bring himſelf to be content without Aſſurance till God ſee him meet for it. By Contentedneſs I do not mean that he ſhould ſit down ſatisfied without it, or remit his care, or neglect the means appointed for the getting of it; for 'tis not poſſible that he who doth truly prize and value Heavens joy ſhould be at reſt till his hopes of getting it are above his fears of loſing p. 159it; But when I ſay he ſhould be contented, I mean he ſhould not grow impatient, not murmur and repine againſt God, as if he did him wrong becauſe he lets him be in the dark, or as if he were unrighteous in hiding his face from him, and ſeeming to ſhut out his prayers. There's ſcarce a more dangerous diſtemper then an haſty, over-eager, impatient deſire of comfort, for it uſually leads out of the good old way into the by-paths of errour. As thoſe who are impatient in a Fever, will needs ſuppoſe that their diſeaſe is rather in their Beds then in their Bodies, and therefore will often ſhift their beds; by which means though they find ſome preſent refreſhment, yet they do indeed increaſe the Calenture: So doth he who is impatient under his want of comfort, go from one Miniſter to another, and at laſt ſayes, Why ſhould I wait any longer? My want of comfort is not from me, but from the way and Religion in the which I have been brought up. Many an Engliſh man hath turned Papiſt, Quaker, Antinomian, Separatist, becauſe theſe ſhew unto their Proſelytes a more eaſie and ſpeedy way to comfort, then can be got on the Principles of the Reformed Religion, which affords no comfort to thoſe who are not Chriſtians as well as Proteſtants. May we alway hold faſt theſe Principles, leſt p. 160God complain, as Jer. 6.13, 14. From the leaſt to the greateſt every one is given to covetouſneſſe, and from the Prophet even unto the People, every one dealeth falſly; they have healed alſo the hurt of the daughter of my people ſleightly, ſaying, Peace, peace, where there is no peace. Some one perhaps that hath read in Popiſh Authors, That without not onelyonly Attrition but alſo Contrition there is no remiſſion, may think that I do wrong them, whileſt I number them with thoſe who do ſleightly heal troubled Conſciences, eſpecially ſeeing they do require ſuch a degree and meaſure of Contrition as is either intenſively or appreciatively the greateſt; and they account it not ſo much as appreciatively the greateſt, till the Will doth more eſteem the deteſtation of ſin, then the attainment of any good, or eſcaping of any evil. But this notwithſtanding, they have an Art by which they can eaſily content their Diſciples, and skin over their wounds; for this they deliver as a Tenent to be at any hand maintained, That Chriſt by inſtituting the power of the Keys did conſult mans infirmity, appointing a way in the which he may have Divine favour without Contrition (unto which it is hard to come) by meer Attrition, if he do but receive the Prieſtly Abſolution; p. 161that obtained, carnal ſorrow, becomes to all intents and purpoſes as effectual as the godly ſorrow working repentance not to be repented of. This is Receptiſsimum aliorum omnium axioma (not dogma) quod Sacramentum ſuppleat ex opere operato defectum contritionis, ſaith Gregorius de Valentia, diſput. 7. queſt. 8. de Contrit. punct. 3. Can any one deſire an eaſier Religion? It is but, when a man feels ſome ſorrow ariſing from a ſlaviſh fear, betaking himſelf to a Prieſt, and from him receiving Abſolution, and then all old ſcores are cut. Let me alſo add, That it becomes us under troubles more to deſire grace then comfort; yea, not to deſire comfort upon any account ſo much as this, that the joy of the Lord may be our ſtrength; that being refreſhed with the oyl of gladneſs, we may the more eaſily and ſwiftly run the wayes of Gods Commandments. Spiritual comfort is deſired carnally, if not deſired in order to ſervice: Pſal. 51.12, 13. Reſtore unto me the joy of thy ſalvation, and uphold me with thy free Spirit; then will I teach tranſgreſſors thy ways, and ſinners ſhall be converted unto thee. By his free Spirit, the Pſalmiſt here means his Spirit to ſet him free from the ſlaviſh fear, either of God or Man; which uſually makes us weary of our lives, and yet horribly afraid to p. 162die: But wherefore doth he deſire this free Spirit? not that he might be free from Gods ſervice, but that he might be free to his ſervice; that being not in bondage through fear, he might win others to the faith, that he might be able to encourage others to walk before God in holineſs and righteouſneſs all their days: he that uſeth not his comforts to this end, doth but turn the grace of God into wantonneſs