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

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

p. 1622. A good way to gain Aſſurance, is to be thankful for what we enjoy already. When Nathaneel was induced to believe meetly becauſe he was told of his being under the tree, Chriſt was ſo pleaſed, that he promiſed him, he ſhould ſee greater things then that, Joh. 1.50. So when we are thankful for the firſt dawnings of light, God is ſo well pleaſed with that thankfulneſs, that he cauſeth our light to grow clearer and clearer to the noon day, Phil. 4.6, 7. Be careful for nothing: but in every thing by prayer and ſupplication with thanksgiving, let your requeſts be made known unto God, and the peace of God which paſſeth all underſtanding, ſhall keep your hearts and minds through Chriſt Jeſus. To him that is thankful for what he hath, ſhall be given, but from him who is not thankful for what he hath, ſhall be taken away even that which he hath. How can we more provoke God, then if we p. 163over-look and deſpiſe all our mercies becauſe we want ſome one thing which we have a mind to, though no preſent meetneſs for it; yet ſo is God provoked by bad men, and by good men. Though Haman be by the King advanced above all the Princes, yet all avails him nothing ſo long as he ſaw Mordecai the Jew ſitting at the Kings gate, Heſt. 4.13. and even the father of the faithful uttereth words not much unlike, Gen. 15. God bids him not fear, for he was his ſhield, and exceeding great reward. But what doth he reply? v. 2, 3. What wilt thou give me ſeeing I go childleſs, and the ſteward of my houſe is this Eliezer of Damaſcus; and behold to me thou haſt given no ſeed, and lo one born in my houſe is my heir. What wilt thou give me? As if God had nothing to reward his Servants obedience with, but Children? as if he could not be better to them then many heirs?

Obj. If God ſhould hide himſelf from me in temporals, I could, that hiding notwithſtanding, be thankful for ſpirituals; But what have I to be thankful for, ſo long as I know not that God loves me with a ſpecial peculiar love?

A. Is it nothing that thou art out of Hell, that thou art kept from running into all exceſs of riot, that thou art kept from laying violent hands on thy ſelf? nothing that thou art born p. 164in Emmanuels Land, that thou heareſt of the covenant of grace ſure and well ordered in all things, that thou haſt Miniſters and Chriſtian friends to help thee to lay hold of this Covenant? nothing that the Spirit hath brought thee under convictions of ſin, and enclined thy heart to ſeek out after the Goſpel cure? Surely, if thou canſt ſee nothing to be thankful for but Aſſurance, if thou ſhouldeſt have Aſſurance it ſelf, thou wouldeſt ſcarce be thankful for that, but quarrel at it, becauſe it is not clear enough, or becauſe others have more of it then thy ſelf.

3. He that wants Aſſurance muſt believe till he feel that he believes, and put forth acts of love till he find that his love is ſincere and unfeigned. Direct acts would be multiplied when we have not the comfort of reflex acts; this is a rule given by all, and ſeems to be firmly grounded on that famous place, Iſa. 50.10. He that walketh in darkneſs and ſeeth no light, let him truſt in the name of the Lord, and ſtay on his God. He that walketh in darkneſs, and ſeeth no light, is in as comfortleſs a condition as a child of God can be in. What is the way to bring him into the light? Even to truſt in the Name of the Lord, and to ſtay on God: That is, he muſt conſider that Chriſt died for him, and that he is able to ſave p. 165to the uttermoſt all that come to God through him: yea, and that he hath promiſed, if he come, not to caſt him out, and by expreſs commandment hath made it his duty to believe; and in the ſtrength of theſe conſiderations, the Spirit aſſiſting, to caſt himſelf on him, and lay hold of him ſo long till he find he hath him. Thoſe who make the being aſſured that God is ours in covenant, to be the onelyonly, and the firſt ground of reliance on God, do by conſequence make all Preaching in vain, and bring unto us a new Goſpel. For ſuppoſe I had to do with an Unbeliever, what ſhould I ſay to him? that he doth not believe, till he is perſwaded that God is his in covenant with him? Would not this be in effect to tell him, that he muſt die in his unbelief? For how ſhould he come to know himſelf to be in Covenant? Shall I tell him, becauſe he is elect? That cannot be known to him; nor if it could be known to him, would it be ſufficient to infer his being in covenant? for the elect, till renewed by grace, are the children of wrath as well as others. My buſineſs therefore is to convince ſuch a man, that if he die in his ſins, he is undone everlaſtingly, and that his own righteouſneſs is ſo every way imperfect, that it cannot anſwer the demands of the Law: I muſt alſo call upon him to meditate on the free and full offers p. 166of life and ſalvation that are made in the Goſpel, and let him know that it is his duty to lay hold of the hope that is ſet before him, and to follow ſuch kind of meditations with his prayers till he feel his heart reſolved to adventure himſelf on this bottom. But can any one ſo do? Without grace he cannot; By grace he can. And ſo did Job, Job 13.15. Though he ſlay me, yet will I truſt in him. I, but Job, thing deſtitute at preſent of the ſenſe of Gods favour, might remember his former loving kindneſſes, and with ſuch remembrances ſupport himſelf. 'Tis poſſible he might: but the ſoul that never had any ſenſe of Gods love, may come to this pitch of reſolution, nay, to this pitch of reſolution it muſt come. For what elſe ſhould it do? To continue in a natural condition brings damnation inevitably, get out of it by his own ſtrength no man can. Tell him what promiſes God hath made of pardon, hee'l reply, that whatever is promiſed as to pardon, is ſuſpended on a condition, which condition he finds not. But then tell him, there are abſolute promiſes wherein God promiſeth to beſtow grace on the graceleſs, here his hope begins to ſtir and revive. The Lord hath promiſed to take away the heart of ſtone, and to give an heart of fleſh: In that promiſe he hath not put my name, but neither hath he excluded p. 167or put me out; he may do it for me as well as for another, therefore at his feet will I lie down, and no longer be unwilling he ſhould rule in my heart by his Law and Spirit, and whether he ever ſmile on me or no, (which yet I have reaſon to hope he will). I will have no other Lord or Maſter but himſelf, and in the uſe of all good means will I wait on him, and look up to him, till he write his law on my heart, and put his fear into my inward parts. And this leads me to a fourth direction.

4. Let him that wants Aſſurance wait upon God in the uſe of all good means, duties, ordinances, till he ſhew his reconciled countenance to him. I ſay all means, duties, &c. not onelyonly becauſe the neglect of one may provoke God to reject our attendances on him in the other, but alſo becauſe 'tis uncertain in which God will manifeſt himſelf.

1. Sometimes in Prayer he drops the oyl of gladneſs into the wounded ſpirit, and indeed in this duty as much as in any. Upon the Prayers of the Church Peters bonds were looſed; and could the Church be brought to as inſtant ſervent prayer for her doubting members that are faſt held under the chains of their troubleſome thoughts, we might find them ſooner delivered. But as publick prayers have this advantage, p. 168that by them God is moſt honoured, ſo private cloſet prayers have this advantage, that by and in them a man hath fairer opportunities to ſpread all his doubts before God in all their particular circumſtances. Look on David, you would think he were not the ſame man at the beginning and end of ſome of his Pſalms. Before Prayer, as full of fears as the night is of darkneſs; after Prayer, as full of confidence and comfort as the Sun is of light. If our doubts do not prevail ſo far as to make us leave off praying, our Prayers will prevail ſo far as to make us to leave off doubting, Of Hannah it is ſaid, That after ſhe had prayed her countenance was no more ſad, 1 Sam. 1.18. Had we more praying, we ſhould neither have ſo many jovial ſinners, nor ſo many dejected ſaints.

2. Sometimes in the reading or hearing of the word of God, a beam of light is let in that ſcatters all doubts and fears. The Spirit takes off the veil that is upon the Word, and the veil that is on the heart, and then a man can miſinterpret the Scripture no longer, his title to the Promiſe is no longer obſcure. The Word, it is Gods Power to Salvation; 'tis the inſtrument he maketh uſe of for the begetting, ſtrengthning, confirming of faith; it anſwers all the objections that carnal reaſon can raiſe againſt either the p. 169fulneſs or freeneſs of Divine Grace. Therefore when people have been the very next door to deſpair, by looking into this record of Gods love, they have met with that which hath recovered their hope, and made them to ſay, Who is a God like unto thee, pardoning iniquity, tranſgreſsion and ſin?

3. Sometimes God appeareth in holy religious conference. As Iron ſharpneth Iron, ſo doth a man ſharpen the face of his friend, Prov. 27.17. And therefore Chriſtians, when they meet together, ſhould encourage and ſtrengthen one another in the ſervice and worſhip of God, Exhort one another daily, while it is called to day, leſt any of you be hardned through the deceitfulneſs of ſin, Heb. 3. 13. Indeed, why is one comforted, but that he ſhould comfort others with the ſame conſolations wherewith he hath been comforted? When thou art converted, ſtrengthen thy brethren. And that no man may deſpiſe any ſerious Chriſtian, though of the meaneſt parts, let it be conſidered, that God maketh uſe of the diſcourſe of the fooliſh, for the converſion and confirmation of thoſe that have been in great repute for learning. Thus the famous Junius was brought to be ſerious, by hearing the hearty diſcourſe of a Country-fellow concerning Faith, and Repentance; and our own renowned Bradford comforted p. 170by the diſcourſe of an unlearned Weaver. Thus will God have it to be, that no fleſh may glory in his preſence, and that no member of the body may ſay to another, I have no need of thee.

4. In the receiving of the Sacrament of the Lords Supper ſometimes the Lord doth ſeal men up to the day of Redemption. I have heard ſome ſay, that they did never receive of this Banquet, but they found ſome ſenſible reviving by it; but they were ſuch as made more conſcience of preparing themſelves then moſt now a days do. Indeed the two main ends of this Ordinance ſeem to be, Growth of Grace, and Evidence of Grace: Here the new-born babe takes in that which makes him grow up to his juſt and full proportion; here alſo the ſoul in a ſwoon takes in that Wine which makes it recover, and feel its own life and ſtrength. No man can open his mouth ſo wide, but there is that in this Ordinance which will fill it; for in it the whole Covenant is ſealed, Chriſt and all his benefits made over to the worthy Communicant.

Object. None muſt come to this Ordinance but he who hath Aſſurance, and therefore I do ill to preſcribe it as a means to beget Aſſurance.

p. 171Anſw. This is a miſtake; men may without ſin come to the Lords Table, and yet have no Aſſurance that they are in favour with God. All muſt examine themſelves, and if it be clear that they are dead in ſins and treſpaſſes, they muſt not in that condition venture upon the ſacred myſteries: but if a man do upon examination find that in him which doth uſually accompany true grace, though he be not without ſome fears and doubts, he may, he muſt receive; and the Sacramental Wine is the more proper for him, becauſe of thoſe infirmities.

5. Singing of Pſalms alſo hath been much bleſſed by God to the quieting of mens minds, and filling them with the ſenſe of his love. The Scholars of Pythagoras ſeem to have thought that ſinging had ſome natural tendency to procure quiet reſt, and freedome from ill affrighting dreams; hence they uſed it every night. And it is by the ancient Fathers much commended, as very powerfull for the quieting of all paſſions, and eaſing of the mind of all its perturbations. Many have I read of, that in ſinging of Pſalms have been ſweetly affected with the higheſt conſolations: ſo that it may well be wondred how this duty came in the late times to be ſo much difuſed in the Families of perſons profeſſing p. 172Religion; Reaſons indeed have been brought againſt it by ſome, but ſuch as could ſcarcely lay hold of any but thoſe who had a mind to be deceived. But what Lie would not they believe, unto whom God had ſent ſtrong deluſions, as a puniſhment of their wantonneſs, and proud contempt of thoſe Guides at whoſe mouths they were to enquire the Law? But it is hoped the folly of ſuch men is ſo manifeſted, that it will proceed no further. Sure I am, ſinging of Pſalms is a duty, when rightly performed, that makes glad the heart of God and man; by it we make melody to God; the Prayer of the upright is his delight, but the Praiſe of the upright much more: the time is coming when Prayer ſhall be no more, but Praiſes ſhall never ceaſe; 'tis an heavenly work, and therefore no wonder if it give thoſe who do uſe it ſuch a taſte of Heavens glory, as maketh them forget all their ſorrows. That Luther could quell all his fears by ſinging the 46 Pſalm, is almoſt in all mens mouths; but we have a more ſure and early example in holy Writ, 2 Chron. 5.13, 14. When they lift up their voice with the trumpet, and cymbals, and inſtruments of muſick, and praiſed the Lord, ſaying, For he is good, for his mercy endureth for ever; that then the houſe was filled with a cloud, even the houſe of the p. 173Lord: ſo that the Prieſts could not ſtand to miniſter by reaſon of the cloud, for the glory of God had filled the houſe.

Direct. 5. Let him that wants Aſſurance caſt out every ſin, ſet upon an univerſal courſe of Reformation; for God will not give his Cordials to one that hath a foul Stomack. Thoſe that dally and tamper with ſin he will have no commerce with, Rev. 2.17. To him that overcometh will I give to eat of the hidden Manna; and I will give him a white ſtone, and in the ſtone a new name written. Theſe are all metaphorical expreſſions, which being put together do amount to as much as Aſſurance; but they are all promiſed foreign, to him that overcometh, to him that rides on conquering and to conquer, vanquiſhing temptations, ſtedfaſt in the Faith. Let looſe and wanton Profeſſors talk as they pleaſe of their high enjoyments, and boaſt as they liſt of their raptures and extaſies, we do know that they lie againſt the truth. If we ſay that we have fellowſhip with him, and walk in darkneſſe, we lie, and do not the truth, 1 Job. 1.6. But, If we have his commandements and keep them, then do we love Chriſt; if we love him, we ſhall be loved of the Father, and he will love us, and manifeſt himſelf to us, Joh. 14.21.

More eſpecially, Aſſurance goes along with p. 174ſuch acts of Obedience as do notably croſs ſome carnal intereſt; as

1. Acts of Charity; a coſtly duty, but very comfortable. God makes known his mercy to thoſe who are mercifull to others. Iſa. 58.7, 8, 9, 10. If thou deal thy bread to the hungry, and bring the poor that are caſt out to thy houſe; when thou ſeeſt the naked, thou cover him, and hide not thy ſelf from thine own fleſh: Then ſhall thy light break forth as the morning, and thy health ſhall ſpring forth ſpeedily: and thy righteouſneſſe ſhall go before thee, and the glory of the Lord ſhall be thy rereward: Then ſhalt thou call, and the Lord ſhall anſwer; thou ſhalt cry, and he ſhall ſay, Here I am. If thou draw out thy ſoul to the hungry, and ſatisfie the afflicted ſoul, then ſhall thy light riſe in obſcurity, and thy darkneſſe be as the noonday, and the Lord ſhall guide thee continually, and ſatisfie thy ſoul in drought. The Hebrews were very charitable Chriſtians, chap. 6. verſ. 10. we read of their labour of love; they took as much pains in relieving the poor, as if they had been all Deacons; and the Saints were the ſpecial object of their charity, and to them they were charitable for the Lords ſake. Now this labour of love was that on which the Apoſtle did build his perſwaſion, that they would not fall under that heavy doom he had denounced p. 175againſt Apoſtates, I am perſwaded better things of you, things that accompany ſalvation, things that cleave to ſalvation, things from which ſalvation cannot be ſeparated, for God is not unrighteous to forget your labour of love. And this diligence and unweariedneſs in miniſtring to the neceſſity of the Saints, is that which is commended by the Apoſtles as the way to attain to the full aſſurance of hope, verſ. 11. We deſire that every one of you do ſhew the ſame diligence, to the full aſſurance of hope to the end. No wonder God honours this Grace, which doth ſo highly honour Him, 2 Cor. 9.12. The miniſtration of this ſervice not onelyonly ſupplieth the want of the Saints, but is abundant alſo by many thankſgivings unto God, whileſt by the experiment of this miniſtration, they glorifie God for your profeſſed ſubjection unto the Goſpel of Chriſt, and for your liberal diſtribution unto them, and unto all Saints. Thoſe who make it their grand plot and deſign to grow rich, do pierce themſelves through with many temptations; and when they come to lie down on their ſick-beds, they have no more eaſe then if they did lie down on beds of thorns: But thoſe who have wiſely conſidered the poor, the Lord maketh their beds for them in their ſickneſs, needs muſt they lie down in peace, and ſleep ſweetly. It is a more bleſſed p. 176thing to give then to receive; and therefore we ſhould rejoyce not when we receive of the bounty of others, but when we have opportunities, to expreſs our bounty towards thoſe who do ſerve God in a worſe condition then our ſelves.

2. The duty of Fraternal correption may poſſibly hazard a mans repute and eſteem in the world, and make him accounted a buſie pragmatical fellow, but it will endear us in the eyes and ſight of God: God will give ſome eminent token of his love to thoſe who are not aſhamed of him in the midſt of a crooked, adulterous generation; men of ſuch courage are ſeldome known long to lie under any anxious fears of their eternal ſtate.

3. Acts of Mortification carry in them a great contrariety to carnal pleaſures; and the dearer it coſts any one to part with ſin, the more ſweet and comfortable will it be to call to mind the victory got over that luſt. None more chearfull then they who deny themſelves the chearfulneſs of jovial company, who ſet a knife to their throats, and walk by the ſtricteſt rules of temperance. There's no aſſurance of the Crown albeit we do ſtrive, if we do not ſtrive lawfully; and lawfully we do not ſtrive, if we be not temperate in all things. Even St. Paul could not p. 177keep under his fears of being a reprobate, longer then he kept under his body, and brought it into ſubjection, 1 Cor. 9.27.

4. Peace-making is a thankleſs office, bringing not infrequently on thoſe who do attempt it, the anger of both the diſſenting parties: but nothing doth more clearly evidence unto us our Adoption, Mat. 5.9. Bleſſed are the peace-makers, for they ſhall be called the ſons of God. It is the obſervation of Maldonat, That to be called the ſons of God, implies ſomewhat more then to be the ſons of God, viz. that peace-makers ſhall be owned and publiſhed as the ſons of God; they ſhall have a teſtimony in the conſciences of others, and in their own conſciences, that they are the children of God.

5. Loving of thoſe that hate us, bleſſing thoſe that curſe us, praying for thoſe that perſecute us, are actions very contrary to corrupt nature, unto which nothing is more pleaſing then private revenge; but they have on them ſo much of the Image of him that maketh his Sun to riſe on the evil and on the good, and ſendeth his rain on the juſt and unjuſt, that they clearly evidence to him that is conſcientious in exerting them, his Adoption: He cannot long queſtion his own forgiveneſs from God, who finds in himſelf an heart ready to forgive all who treſpaſs againſt him; p. 178for how ſhould not the God of all mercies much more readily forgive, then he who hath but a very dram of mercy? Let any one who is of a trembling heart, but go into his cloſet, and there pour out his ſoul in ſupplications for the pardon and ſalvation of thoſe who perſecute him, he can ſcarce not thence draw a deal of divine ſweetneſs and ſecret ſenſe of Gods love. Unto ſuch a one, ſooner then to any other, would I promiſe ſettlement in a ſure and glorious peace. But revengeful projects are ſo black and helliſh, as that they cannot conſiſt with calmneſs of conſcience. God indeed doth not a ſecond time put any ſins into the Book of his remembrance, which he hath once blotted out: but a malicious revengefull proſecution of our fellow Chriſtians, may write over in our own hearts and conſciences, all thoſe ſins that were by the Blood of Chriſt before blotted out; for there is not as to all things the ſame reaſon of the Original of the Act of Indempnity kept in the hands of God, and the Counterpane of it kept within our ſelves.

Direct. 6. Let not any that would attain Aſſurance, give way to any unneceſſary ſcruples or doubts about his condition; or think that every thing w^ch calleth for trouble and ſhame, doth preſently make a man an hypocrite, or out of covenant with p. 179God: It is therefore wiſdom, as ſoon as any doubt ariſeth, preſently to take our ſelves to task, and ſee whether that which we have againſt our ſelves be ſuch a matter as from whence we can rationally infer that God and we are ſtill at enmity. I ſhall not here take occaſion to deſcend to particular doubts, for they are numberleſs; and beſides, to anſwer doubts in writing, availeth little, becauſe a doubt as repreſented to a tempted ſoul, ſcarce ſeems to be the ſame thing that it is when deſcribed on paper; yet there are ſome general Rules that may be laid down, which if particularly applied, will be of great uſe for the ſilencing of doubts.

1. I ought not to make my ſelf an hypocrite for that which the holy Scriptures do no where make a character of hypocriſie. If any conſolation were tendred to me, had it not a foundation in the Scriptures. I were bound to reject it, and ſo am I to put away all trouble which comes not backed with ſome Scripture. By this rule our firſt Reformers did extricate themſelves and others, out of thoſe labyrinths of deſperation into which Popery had led them; and the rule hath ſtill a ſtanding neceſſary uſe, and if obſerved, would ſet at liberty many who do account themſelves bound.

2. I muſt not make my ſelf an hypocrite for p. 180that which would make the whole generation of the faithful Hypocrites as well as my ſelf. If I have a mind to gratifie my ſelf in hard thoughts concerning my ſelf, yet I ought not to have hard thoughts of every one elſe too. If I cannot ſee my own name written in the Lambs book of life, yet I muſt not blot out the names of all that make up the body of Chriſt Jeſus. We may therefore obſerve, if we have opportunity, the confeſſions of thoſe who are, if any other, ſincere; and if we do find but the ſame luſtings to ſin which they alſo complain and acknowledg to be in themſelves, we may not for ſuch luſtings conclude our ſelves to be out of covenant with God: or if we do think there is not ſecurity enough in this courſe, then may we read over the hiſtories of thoſe who have Gods teſtimony in Scripture that they were his children; and if we find that our ſpot is but as theirs was, we need not for it fear our condition.

3. I need not trouble my ſelf about that which hath been already objected againſt me, and fully by me anſwered. If a controverſie hath been long handled, the queſtion truly ſtated, arguments on both ſides clearly produced, which way a man hath gone he will go, and not ſuffer himſelf to be removed from his opinion by every new book, in which are onelyonly the old arguments in p. 181a new dreſs, without any new additional ſtrength. Sophiſters, if you give them an ear, will be wrangling infinitely; ſo will the Devil, and our own carnal hearts: we muſt therefore do by them as Moderators do by Opponents after their argument hath been anſwered; bid them either urge it further, or uſe ſome new argument, or elſe be ſilent; elſe ſhall we both loſe our precious time, and alſo wrangle away our conſolations. And let all thoſe who might ſee the ſeal of the Spirit on their hearts, did they not nouriſh needleſs doubts, well conſider, that they do by diſquieting themſelves with childiſh irrational fears, commit a very great ſin. For 1. They do rob the Spirit of all the honour due unto him for the work that he hath wrought in their hearts. And can it chooſe but grieve him, when he hath put forth power equivalent to that by which the world was created, by which Chriſt was raiſed from the dead, to find it overlooked and not at all acknowledged? 2. He ſins againſt his ſoul in hindring the growth it might make were it not hindred by continual fears that the root is ſtill unſound. Poſſeſs a builder with an apprehenſion that his foundation is not ſure laid, and you will never perſwade him to carry on his fabrick with any vigour; for he will ſtill be thinking that when the ſtorms and tempeſts ariſe it will p. 182fall, and the higher he hath raiſed it, the more ſhameful will be its fall. 3. By thus diſavowing Gods work of grace, he doth diſhearten and diſcourage his fellow Chriſtians, who obſerving him (of whom they alway had far better thoughts then of themſelves) to doubt of his ſincerity, do begin to queſtion their own. 4. By nullifying in conceit the new creature on ſuch weak grounds, he extreamly hardens the unconverted; who will hence be ready to conclude, that no religion lies deeper then the phanſie.

Object. But if out of a fear not to deny a true evidence, I ſhould truſt to a falſe evidence, I were then eternally undone.

Anſw. True. And therefore I am not now perſwading any man to ſlight any doubt bottomed either on Scripture or reaſon, but onelyonly ſuch as have all their force meerly from a palpable miſapprehenſion of God, or of his covenant. Let a man fear where fear is; but let him not make that matter of fear, which is indeed ground of confidence: let him not ſay, that God loves him not becauſe he chaſteneth him, when as he ſcarcely could be thought to love him if he did not chaſten him; neither let him for every flaw or crack call himſelf reprobate ſilver, nor yet make every blaſphemous thought an unpardonable ſin, which perhaps is ſo far from being p. 183an unpardonable ſin, that it is meerly his miſery, and not at all his ſin; for if the blaſphemy ariſe not out of my heart, but be injected by Satan, I not conſenting to it, 'tis my trouble, but his ſin.

Object. But I have been told, that there is undiſcerned as well as diſcerned hypocriſie; and how then can I ceaſe doubting?

Anſw. Undiſcerned hypocriſie, is onelyonly in thoſe who have no mind to diſcern; he that honeſtly proveth his own works, and heartily prayeth, Search and try me, O Lord, if there be any way of wickedneſs in me, cannot be in a way of wickedneſs in me, and not know it. God may for a ſeaſon hide from us our ſincerity, but prevailing hypocriſie cannot, at leaſt ſhall not be hidden from us, if we ſearch carefully to find it out.

Queſt. 6. part. 2. How may he who hath Aſſurance do to preſerve and keep it?

Anſw. This is a right uſeful and weighty queſtion: for [Non minor eſt virtus, quam quaerere parta tueri] no leſs care and prudence is required to keep up Aſſurance, then to gain it. Little, as we are taught in Metaphyſicks, is the difference betwixt Eſſence and Duration, Creation and Conſervation. The Spirit, who is the author of Aſſurance, is alſo the carrier of it on; and p. 184thoſe Duties and Ordinances which are the wombs in the which it is conceived, are alſo the breaſts that do ſuckle and nouriſh it. Adviſeable it hath been thought by ſome, to have ſome one promiſe unto which we may have recourſe when troubles threaten; and caeteris paribus, it is moſt adviſeable when ſtorms return, to flie to that promiſe which we did lay hold of and eſcape ſhipwrack by when they did firſt ariſe. Much of what was ſaid in anſwer to the firſt part of the queſtion, will alſo ſerve to anſwer this ſecond part of it, yet I will ſpeak ſomewhat to it diſtinctly. He therefore that would hold faſt his Aſſurance, let him

I. Labour to imprint on his heart, a true and firm knowledg of the covenant of grace. He that underſtands this, may (ſaith Luther) give thanks to God, and account himſelf a good Divine. He that underſtands it not, is neither good Divine. nor Chriſtian: For therefore do our conſolations not fail, becauſe this covenant is ſure, and well ordered in all things. Two things eſpecially there be in this Covenant, in which it concerns all, who would not be as the waves of the Sea driven with every wind, to be well eſtabliſhed.

1. Upon what terms we take God: And doubtleſs we take him to ſanctifie and pardon and glorifie p. 185us, not to make us rich and wealthy in the world. Nay, if we underſtand our ſelves, we leave it to him, if he will but make us partakers of the Divine Nature, to deſpoil us, when it may tend to his glory and our own good, to the utmoſt nakedneſs. To liſt our ſelves among Chriſts Diſciples, is to profeſs that we have it in a readineſs to forſake Father and Mother, Brethren and Siſters, and whatever elſe is dear unto us. A believing meditation of this, will quench that fiery dart with which many a godly man hath been pierced, even to the utter loſs of all his Aſſurance of Salvation: For what more uſual then for perſons to conclude God hath forſaken them, becauſe he hath ſomewhat leſſened the ſtream of Temporal Mercies. Let an Angel from Heaven tell Gideon the Lord is with him, he'l not believe, as long as his people are in the hands of the Midianites; If the Lord be with us, why then is all this befallen us? Judg. 6.13. Naomi returned home laden with ſpiritual grace, yet ſhe ſaith to her neighbours, Call me not Naomi, but call me Mara, for the Lord hath dealt very bitterly with me: I went out full, but the Lord hath brought me home again empty, Ruth 1.20. Upon ſuch an account alſo Job complaineth, That God had hidden his face, and did hold him for his enemy, Job 13.24. Could any p. 186thus argue, if they had not forgot that when they did take Chriſt, they did then alſo take up his Croſs?

2. Upon what terms God receiveth us into favour; viz. not on the terms of perfect, unſinning, but ſincere and hearty obedience; and with expreſs promiſe never to forſake us till we have forſaken him, which he reckons us not to have done, till we let ſome inferiour good have more of our heart then he hath. Through non-conſideration of this, many one hath caſt away all his hope, meerly becauſe of ſins of forgetfulneſs, inconſideration, paſſion; he is over-taken with anger, pettiſhneſs, inordinate fear; he hath eaten ſome little matter more then the neceſſities of nature required; he had ſome wandring thoughts in duty; he omitted an opportunity of counſelling a friend: What then? therefore God is not in Covenant with him? Nay, but thence nothing can be inferred, ſave onelyonly that he is not yet with God in Heaven; for whatever is of frailty omitted or committed, hath a pardon on courſe granted unto it; if any man thus ſin, he hath an Advocate with the Father, who hath procured for him that he may lay actual claim to eternal life, and make faithful plea for mercy. He therefore that would keep his Aſſurance, muſt, when ſins are brought to remembrance, p. 187and ſet in order before him by Satan, thus ſay, Were my ſins preſumptuous ſins, enormous conſcience-waſting crimes? if ſo, then is all my actual claim to the promiſe of Eternal Life ſuſpended till I recover my ſelf again by renewed repentance; my right and title to Heaven I may retain, but my preſent fitneſs for it is loſt; if they were not preſumptuous ſins, then may I with wonted boldneſs go to the Throne of Grace and call God Father.

II. He that would keep his Aſſurance muſt thankfully and admiringly acknowledge the goodneſs of God in beſtowing it on him. God doth expect a tribute of Praiſe for every Mercy; by not paying that tribute we forfeit the mercy: but if after ſo great a mercy as Aſſurance we continue to be unthankfull, we may expect, that as we forfeit our Aſſurance, ſo God will alſo take the forfeiture. Indeed what will a man be thankful for, who is not thankful for the ſenſe of Gods pardoning, adopting love? 'Tis not Heaven, but it is near of kin to Heaven; 'tis not the Redemption, but it is the firſt fruits of it, & we know that Gods people were commanded to bring their Oblation of Thankſgiving when they received their firſt-fruits, becauſe the firſt-fruits were a pledge and pawn of the whole Harveſt, Deut. 26. Bleſſed be God and the Father of our p. 188Lord Jeſus Chriſt, which according to his abundant mercy hath begotten us again unto a lively hope by the reſurrection of Jeſus Christ from the dead, to an inheritance incorruptible, &c. If God had onelyonly aſſured us, that we ſhould ſpend Eternity in ſome Limbus unacquainted with pain and horrour (ſeeing we do know that by our ſins we have deſerved to receive our portion with hypocrites and unbelievers, where there is weeping, wailing and gnaſhing of teeth) monſtrous ingratitude were it not to admire ſo great love: but if God have given us a well grounded hope that our names are written in Heaven, that we have a title to that Paradiſe in compariſon with which the Garden of Eden was but a dunghill, this is ſuch a mercy as is undervalued if it be thought on without aſtoniſhment; if it do not cauſe us frequently with David to ſit down before the Lord, and ſay, Who are we, and what is our houſe, that thou haſt brought us hitherto? And this was yet a ſmall thing in thy ſight, O Lord God, but thou haſt alſo ſpoken of thy ſervants for a great while to come; and is this the manner of men, O Lord God? O how great is thy goodneſs which thou haſt laid up for thoſe that fear thee? 2 Sam. 7. Pſal. 31.19. But if any one who hath the love of God ſhed abroad in his heart, do in a ſhort time grow ſo ſtupid as not to allow himſelf time ſufficient to p. 189view the height, depth, breadth, and length of that love, let him not wonder if he be brought back to the valley of the ſhadow of death and darkneſs.

III. He that would keep his Aſſurance muſt keep himſelf from returning to ſin, eſpecially from returning to that ſin upon which Conſcience in its former accuſations was wont to lay the greateſt Emphaſis. Pſal. 85.8. I will hear what God the Lord will ſpeak; for he will ſpeak peace unto his people, and to his ſaints: but let them not return to folly. If they do, inſtead of peace they ſhall ſoon find trouble; for the ſin which was ſo loathſome and uneaſie as that we had no reſt till we had vomited it up, muſt needs be far more loathſome and uneaſie if we do return unto it after we have caſt it up. If the Devil, after he hath departed for a ſeaſon, return, he returneth not alone, but bringeth with him ſeven more ſpirits worſe, more defiling, more tormenting then the former.

Object. Can a man that is regenerate loſe the Spirit of regeneration?

Anſw. If he can, after grace received, ſin with full conſent, delight and contentment, he may: but ſome ſay that God is by promiſe engaged never to let him ſin at ſuch an high rate; others deny that there is any ſuch promiſe: Which way my judgment in this controverſie inclined, I p. 190before ſhewed; but this is agreed on by all ſober Divines, That a wilfull relipſe doth notably weaken the habit of Faith, and make our own ſpirits unable to teſtifie of our Adoption, and ſo grieve the Spirit of God as that he will not teſtifie, and give the evil ſpirit advantage to ſuggeſt that we are utter reprobates, and in no capacity of being renewed by repentance.

IV. He that would keep his Aſſurance, muſt be carefull to keep the vows that he did make to God in the time of his trouble. It ſeems natural to thoſe that are in perplexity, to make unto God promiſes of ſuch things as they ſuppoſe will be acceptable to him. We find in Scripture this to have been the practice of bad and good. But the Devil finding that at ſuch times we have more affection then judgment, puts us ſometimes to vow things in their own nature unlawfull; ſuch vows oblige not to performance, but onelyonly to repentance: No other is the obligation of vows made of things indeed not unlawfull in themſelves, but yet impoſſible to be done without neglecting the duties of our places and relations. It is not unlawfull to ſet apart one day in the week, beſides the firſt, to the direct immediate acts of Religion; but if my body will not bear it, or if the neceſſities of my family will not conſiſt with it, or if I am under Authority, p. 191and Governours will not permit it, then the ſeparating of ſo much time for Religion becomes to me unlawful, nor can any vow oblige me to it. But the vows we have made of things in our power, and pleaſing to the Almighty, muſt be performed, elſe they will be upon us, and break our peace ſo as nothing more. When thou voweſt a vow unto God, defer not to pay it, for he hath no pleaſure in fools. Pay that which thou haſt vowed. Better it is that thou ſhould not vow, then that thou ſhouldeſt vow and not pay. Suffer not thy mouth to cauſe thy fleſh to ſin, neither ſay thou before the Angel, it was an error; wherefore ſhould God be angry at thy voyce, and deſtroy the work of thy hands? Eccleſ. 5.4, 5, 6. Do not ſo much as deferr to pay, for God hath no pleaſure in fools. It is certainly a foreign, and the meaning can be no other, than that he is greatly diſpleaſed with thoſe who go about one while to flatter him in making a vow, and afterwards to mock him in refuſing or delaying to perform it. Say not before the Angel it was an error; Do not ſay it was imprudently made, that it was an ignorance which thou art willing to expiate. Wherefore ſhould God be angry? Wherefore ſhould he foam? A dreadful place of Scripture, often to be thought on by thoſe who alter vows make enquiry. Deliberation p. 192is needful before the vow be made, and we ſin if we vow raſhly: but it is one thing to ſin in vowing, another thing to vow to ſin; if we have ſinned in vowing, yet if the matter of the vow was not ſomething ſinful, we muſt not alter; or if we will alter, we muſt not expect to dwell in the Lords holy hill.

V. He that would continue his Aſſurance, muſt bring forth ſuch fruit after Aſſurance as he either did not, or could not, before Aſſurance. For the Rule holds here, Whoſoever hath, to him ſhall be given, and he ſhall have more abundance: but whoſoever hath not, from him ſhall be taken away even that he hath, Mat. 13.12. God will not long let his candle ſhine on him who doth no more then what he might have done, had he remained in darkneſs. But if when God hath lift up upon us the light of his countenance, we then walk as children of the light, our light ſhall encreaſe; we ſhall not onelyonly be quiet, but alſo rejoyce, and make our boaſt of him; we ſhall grow from a probable, to a certain and infallible hope of Heaven. God doth never from thoſe who are in covenant with him withhold thoſe influences that are ſimply and abſolutely neceſſary for the avoiding of ſin, or performance of a duty; when it is a duty (affirmative precepts do not oblige ad ſemper) but there are aids or influences, p. 193called by ſome arbitrary, by others liberal, by which a man is enabled with leſs difficulty to abſtain from evil, and to lead an holy life; theſe aids are uſually vouchſafed to the aſſured Chriſtian: If theſe notwithſtanding he yield to temptations, or omit duties, or perform them either ſleightly or unchearfully, ay, or if he do not encourage others to wait on God, it may well be expected that God ſhould withdraw them, and give Sin and Satan ſome notable advantage againſt him. Thoſe very omiſſions and commiſſions which would not provoke God to deny Aſſurance at firſt, may provoke him to recal it after it is granted.

Queſt. 6. part 3. How may Aſſurance when it is loſt be regained?

Anſw. This queſtion ſuppoſeth that Aſſurance may be loſt; a ſuppoſition I am ſo farr from not granting, that I humbly conceive it may be loſt, and a man not ſenſible of it. That it may be loſt in part, and a man take no great notice of the loſs, will be eaſily granted; and why not in whole? Is it not poſſible that the great Duties of ſelf-reflection and examination ſhould be for ſome time diſcontinued, or not impartially performed? If ſo, how eaſily may one judge that livelineſs and enlargedneſs which ariſeth meerly from temper of body, or increaſe p. 194of gifts, or falſe zeal, ſtill to ariſe ftom the teſtimony of the Spirit and a good Conſcience? Hiſtories do abound with examples, of men who meeting with perſons of great pretended zeal and piety, have been by them led into ſuch practiſes as could not ſtand with an actual aſſurance of pardon: yet till by ſome providence the vizor hath been pulled off the face of ſuch hypocritical Guides, they have not miſſed their comforts. The conſolation of the Holy Ghoſt muſt needs be gone, onelyonly another conſolation did grow up inſtead of it, ariſing from comparing themſelves with others of different perſwaſions from them, whom they ſaw to be worſe then themſelves, or from the teſtimony and applauſe given them from their companions whom they reputed alway the moſt holy; Meaſuring themſelves by themſelves, and comparing themſelves among themſelves, they are not wiſe or underſtand not, 2 Cor. 10.12. May all whom Satan hath got into this ſnare, by timely repentance recover themſelves; for it is of all ſnares the moſt dangerous, as being laid by the Devil transforming himſelf into an Angel of Light, and his Miniſters transformed into Miniſters of Righteouſneſs.

Some there be who have loſt their Aſſurance, and are ſenſible of that loſs, and they are of two ſorts.

p. 195I. Such as have fallen into ſuch ſins as do till repented of make them unmeet for pardon, and much more unmeet for Aſſurance.

2. Such whoſe perſwaſion of pardon might have ſtill put forth it ſelf into act, had they not looked on their ſins through a falſe glaſs, and ſo unduly aggravated them. This latter ſort are not to be favoured in their hard thoughts of themſelves; they muſt have the falſeneſs of thoſe Rules, by which they miſ-judge themſelves diſcovered, and be made to know that they greatly diſhonour God, whileſt they meaſure his thoughts by their own thoughts, whileſt they look on him as extreme to mark what men do amiſs, who is indeed gracious and mercifull, ſlow to anger, pardoning iniquity, tranſgreſſion, ſin. Yet care would be taken, leſt while we endeavor to cure men of this injudicious (and therefore falſly ſo called) humility, we caſt them not into a more dangerous diſeaſe, ſpiritual ſloth & ſecurity.

But it is the former ſort of troubled ſouls to whom my Directions are deſigned, (though ſomething may be ſaid that will not be unuſefull to the latter. Them I adviſe

I. To bring themſelves to a due and juſt ſenſe of their condition. I ſay, a due and juſt ſenſe; for there are in this caſe two extremes to be avoided,

I. A ſleighting of it. They who err on this p. 196hand have either benummed their conſciences; or elſe they have, through the cares of the world and multitude of buſineſs, ſo diverted their thoughts, as that conſcience hath no time to ſpeak. One would have thought that David after committing Adultery ſhould have been a Magor miſſabib, a terrour to himſelf and all round about him: but he ſeems rather to be taken up with ſinfull contrivances how he might cover that ſin, nor do we find any complaint of broken bones, till Nathan the Prophet had awakened him. To ſuch I would ſay, Remember from whence ye are fallen. Ye are fallen from the ſmiles to the frowns of a Father, of an Husband who can arm all the creatures in Heaven and Earth againſt you, who can turn all ſweet things into bitterneſs. Is it nothing to you, that for ought you know your names are blotted out of the Lambs book of Life? nothing that you lie open to eternal wrath? What are your pillows made of, that you can give either ſleep to your eyes, or ſlumber to your eye-lids, and not reckon that God will break in upon you while there is none to deliver.

2. Some have too deep ſenſe of this condition, looking on themſelves whileſt in it as deſperate, as having committed the unpardonable ſin. p. 197There be two places in the Epiſtle to the Hebrews that have ſome aſpect this way, theſe have horribly puzled ſome of the ancients, and are uſually ſet home to the full by the Devil and a miſgiving heart in this evil day. To remove this error, I will not digreſs into an inquiry concerning the nature and ſymptoms of the unpardonable ſin, about which it is moſt certain ſome have diſcourſed very wildly; it may ſuffice to ſay, that a preſumptuous ſinning after the grace of Aſſurance received, though it cauſe a ſore wound, yet not an incurable wound. There is balm in Gilead, a Phyſician in Iſrael. Scriptures give promiſes after ſuch lapſes, and furniſh us with examples of ſome who have recovered out of them; nay, it is thought by moſt, that ſuch falls do not leave the perſon thus fallen, dead, but onelyonly in a ſwound; if ſo, he may ſomewhat relieve himſelf with remembring the days of the years of the right hand of the moſt High, and by means of grace ſtill left, act, being firſt acted, ſomewhat towards his own recovery: his ſin indeed is in ſome reſpects more hainous then any ſin of an unregenerate perſon, but yet if not quite deprived of the ſpirit of life, he may do that which a man who is void of the ſpirit cannot do. This leads me to the ſecond Direction.

p. 198II. Let him who hath loſt his comforts, examine how and which way he loſt them. The cure uſually is half wrought, when the cauſe of the trouble is found out: and ſometimes it is not difficult to find out the cauſe, viz. when Aſſurance goes away ſimul and ſemel, when all of a ſudden a man is carried out of the Wine-cellar into the Dungeon, he can hardly be ignorant what it was that provoked God thus to change his actings towards him; it can hardly be that it ſhould be any thing but ſome notorious ſin lately committed by him. Such ſins are found without ſecret ſearching, Jer. 2.24. They are open before hand, and go before hand to judgment, 1 Tim. 5.24. Theſe muſt humbly be acknowledged to God, and the Church too, if they be of that nature as that the Church by them hath been ſcandalized. Let wanton proud wits argue as they pleaſe, and cavil as they liſt, God will own that power he hath entruſted his Church with, and retain the ſins that ſhe retaineth. But when Conſcience hath brought in ſome ſuch ſin as the cauſe of all the unquietneſs and trouble feared or felt, it muſt not reſt ſatisfied in acknowledgment of that ſin; a man muſt by and through it go to the other ſins of his life, and to Original ſin, the fountain of every ſin. As David, when by Nathans meſſage p. 199he was made to poſſeſs the ſin of Murder, from which he prays to be delivered, Pſal. 51.14. doth alſo confeſs the corruption of his nature. ver. 5. Behold I was ſhapen in iniquity, and in ſin did my mother conceive me. Sometimes the black cloud hath been long a gathering, then it is the more difficult to find out what the ſins are that did contribute moſt matter toward it. And therefore more care muſt be uſed in ſearching our hearts, and trying our ways, and Prayer muſt be made to God, that he would ſhew unto us, Wherefore he hath hardned our hearts from his fear, and cauſed us to err from his ways. This was Elihu's counſel to Job, Job 34.31, 32. Surely it is meet to be ſaid to God, I have born chaſtiſement, I will not offend any more: That which I ſee not, teach thou me; if I have done iniquity, I will do no more. This ſearching muſt be continued till we find; And when the Achan is found out, muſt we then ſit ſtill? Nay, then muſt we bewail it before God; The evil way muſt be forſaken that cauſed God to forſake us; That good way which when we left God did leave us, muſt we return unto. Remember from whence thou art fallen, repent, and do thy firſt works, Revel. 2.5.

Obj. Can one in this caſe do his firſt works?

A. Not in their wonted perfection: but in p. 200ſome ſort he can, or at leaſt he can go to him who reneweth ſtrength to the weak, and comforteth thoſe who are in trouble. To ſpend time in whining complaints, is more eaſie and more pleaſing to thoſe who have bruiſed themſelves; but to ſtir up ſtrength and be doing, is more ſafe and pleaſing to God. I would not have deſerted ſouls chidden for crying out and roaring; How can they do other, whoſe wounds ſtink, and are corrupt, whoſe ſores run all the night long? But they muſt not ſpend all their time in roaring, but get the broken bones ſet, and make uſe of them, ſo ſhall they recover ſtrength, and rejoyce.

III. He that would regain his Aſſurance, muſt juſtifie God until it return. This is, if any other, in all Chriſtianity an hard duty. Satan reckons that all whom God toucheth, not onelyonly in their bone and fleſh, but alſo in their ſpirit, will not fail to curſe him to his face. Job did not do ſo, but he came as near it as one could do, and not do it; he curſed almoſt every thing beſides God, Job 3.1, &c. Yea, many an hard thought did riſe in his heart againſt God himſelf, and ſome hard words he uttered againſt him, as will appear to any that will read his Book: the way to prevent all, whether hard thoughts or ſpeeches, is to hold our eyes on our ſins, and well and duly to conſider their demerit: ſo ſhall p. 201we wonder that no worſe thing hath befallen us; that we are not under horror and deſpair total and final, and remedileſs. Pſal. 51.3, 4. I acknowledg my tranſgreſsion, and my ſin is ever before me. Againſt thee, thee onelyonly have I ſinned, and done this evil in thy ſight. That thou mighteſt be juſtified when thou ſpeakeſt, and be clear when thou judgeſt. When we ſeriouſly and frequently think of ſin, and God againſt whom ſin is committed, we do ſoon clear him; and when we juſtifie him, it is not long ere he juſtifie us, in his Court of Heaven, in the Court of our own Conſciences, and in the Court of the Church too, (many of whoſe members are apt to condemn thoſe for hypocrites againſt whom God writes bitter things.) While Job thought that God wronged him, God ceaſed not to ſcare him with dreams, and terrifie him with viſions; to ſhoot arrows into him, the poyſon whereof did drink up his ſpirits. When he acknowledged, that God could do every thing, and that no thought could be with holden from him, and began to abhor himſelf in duſt and aſhes; then God takes his part againſt his uncharitable friends, turns his captivity, and gives him twice as much as he had at firſt, Job 42.

IV. He that would regain his loſt Aſſurance, muſt offer unto God what terms of agreement he p. 202pleaſeth; be glad to be received into favour upon the hardeſt conditions. I have ſinned againſt Heaven, and before thee, and am no more worthy to be called thy ſon; make me as one of thy hired ſervants, Luk. 15.18, 19. as one of thy hired ſervants, who fare hard, and work hard, and ſeldom are admitted into the preſence of their Maſter; he was content to be any thing, ſo he might again be admitted into his Fathers houſe. This is the genius of repentance, whether initial, or renewed; it makes a man peremptory, never more to draw in the iron yoke of ſin, but willing to take any other yoke that Chriſt ſhall think meet to lay on him; to put his mouth in the duſt, yea, to lick the duſt, if there may be any hope for him. Therefore Abſalom, when he would counterfeit a ſtrain of true repentance, thus expreſſeth himſelf, 2 Sam. 14.32. Let me ſee the Kings face, and if there be any iniquity in me, let him kill me. He choſe rather to be out of the world, then out of the Kings favour. Whether Davids favour were to be bought ſo dear or no, Gods favour is; for as his anger is worſe then death, ſo his loving kindneſs is better then life. He never duly eſtimated the light of Gods countenance, who would not get one glimpſe of it, though on condition preſently after to enter into the chambers of darkneſs. He never truly p. 203prized communion with the Father and Son, who would not part with houſes full of ſilver and gold rather then not partake of it. I have born nine Children (ſaith that good woman in Mr. Bolton) with as great pain, I think, as other women; I would with all my heart bear them all over again, and paſs again every day through the ſame intolerable pangs as long as I live, to be aſſured of my part in Chriſt Jeſus. A very Hypocrite in ſome tempeſt of terror might ſay as much; but when this is become the frame of heart, to will the blood of Chriſt abſolutely, it is not long uſually ere God ſprinkles us with it. Here many may ſee whence it is that they ſpend the moſt of their days in grievings and groans, namely, becauſe they will not riſe up to the terms and conditions of comfort. Would they confeſs their tranſgreſsions unto the Lord, he would forgive the iniquity of their ſin: But if they will keep ſilence, let them not wonder if their bones wax old through roaring all the day long, if Gods hand lie heavy on them day and night, till their moiſture be turned into the drought of ſummer. Would they ply their hearts with ſtirring thoughts, then they would revive; but if they be ſo lazy as never to commune with their hearts, no wonder that they remain benummed. Would they be humble, God would give them more p. 204grace; but if they ſuffer their proud thoughts to exalt themſelves againſt the knowledg of Chriſt, no wonder God ſets himſelf againſt them. The terms of the Covenant are made ſo low, that God cannot in honour ſtoop lower; if any one cannot bring himſelf to cloſe with them, let him not think that God will find out new ways to ſatisfie his longing follies and lazy deſires.

V. He that would regain his loſt Aſſurance, muſt be ſure to pray hard. Profane wits make themſelves merry with us, becauſe commonly in all our Directions we bring in Prayer for one. They may as well laugh at Feaſt-makers, who in all their entertainments furniſh their tables with Bread and Salt; or with Phyſicians, who make Aloes an ingredient in almoſt every Pill. Some duties are more peculiarly ſuted to ſome one kind of trouble, but Prayer ſanctifies and ſweetens all, Jam. 5. Is any man afflicted, let him pray. foreign. If any man ſuffer evil, of what kind ſoever, he will find it uſeful to betake himſelf to Prayer; eſpecially in ſoul-diſtreſſes and deſertions Prayer muſt needs be advantagious, becauſe it ſeemeth to be one main end God aimeth at in withdrawing himſelf, to make his people more fervent and frequent in Prayer. Hoſ. 5.15. I will go and return to my p. 205place, till they acknowledge their offence, and ſeek my face; in their affliction they will ſeek me early. I will return to my place, I will as it were ſhut my ſelf up in Heaven as if I regarded them not, till they ſeek my face, that is, my favour; in their affliction they will ſeek me early, betimes, with all ſpeed, with care and vigour alſo, at ſuch a rate as men are wont to do things in the morning. Hence we ſhall obſerve, That the adopted children of God have when under deſertion intended their prayers. David did ſo, Pſal. 30.6, 7, 8. Pſal. 77.1, 2. So did Heman, Pſal. 88.1, 2, 9. yea, of the natural Son it is ſaid, That being in an agony he prayed more earneſtly, Luk. 22.44. that agony made him more to expreſs his earneſtneſs, then at other times: And when all other means have been uſed without ſucceſs, Prayer hath preſently effected the cure, ſo that man in Gerſon, that ſtudied againſt Atheiſme, and could never get the better of it, at laſt prayed that God would help him in it, and he was clean rid of all his horrid temptations this way, and was as really perſwaded of the truth of unſeen things as of the chair he ſat in. And many no doubt now alive have found by their own bleſſed experience, that when the moſt rational arguments have not cured their diſtruſtfull thoughts, Prayer hath done it ſpeedily; they have kneeled down with p. 206the ſpirit of heavineſs, but did riſe up cloathed with the garment of praiſe.

Object. I ſhould have hopes that God had not caſt me off, did he vouchſafe to receive a prayer from me; but this is that which heightneth all my miſeries, that When I ſpread forth my hands, he hideth his eyes from me; yea, when I make many prayers, he doth not hear.

Anſw. This is a ſad caſe indeed, but no other then what many of the deareſt ſervants of God have complained of: The Spouſe ſo complains, Cant. 5.5. I ſought him, but I could not find him; I called him, but he gave me no anſwer. So doth the Church, Lam. 3.44. Thou haſt covered thy ſelf with a cloud, that our prayers ſhould not paſs through. But perhaps this was ſome faint Prayer. Nay, it was a moſt vehement Prayer; When I cry and ſhout, he ſhutteth out my prayer, verſ. 8. And before theſe, David, Pſal. 22.1, 2. My God, my God, why haſt thou forſaken me? why are thou ſo far from helping me, and from the words of my roaring? O my God, I cry in the day time, but thou heareſt not; and in the night-ſeaſon, and am not ſilent. And before him, Job ch. 30. v. 20. I cry unto thee, and thou doeſt not hear me: I ſtand up, and thou regardeſt me not. We muſt to avoid the dint of this temptation, know, that it is our duty to pray alway, and not to faint; and what p. 207the fruit of that will be, our Saviour hath told us in a whole Parable, Luk. 18. The repulſes God either gives or ſeemeth to give unto our Prayers, ſhould onelyonly intend our devotion, and make Faith to gather up its ſtrength: Therefore we ſhall obſerve in Scriptures, that it hath not been unuſual for Chriſtians to plead and expoſtulate with God, in caſe of deſertion and not anſwering prayer. Why art thou ſo far from helping me, and from the words of my roaring? Pſal. 22.1. and Pſal. 80.4. O Lord God of Hoſts, how long wiit thou be angry againſt the prayer of thy people? Many places there be of the ſame ſtrain and import: which pleas and arguings, becauſe they do ſometimes ariſe from that holy becoming boldneſs which is purchaſed for Saints by the Blood of Chriſt, Epheſ. 3.12. Heb. 10.29. but do alſo ſometimes ariſe from a ſinfull ſaucineſs made up of diſcontent and unbelief; therefore I ſhall, to compleat this laſt Direction, ſhew when a deſerted perſon is in a fit frame thus to plead with God, and alſo what are the Topicks from which Faith may argue.

A man cannot believingly plead and expoſtulate with God for not anſwering his Prayers, till he be meet to receive that mercy he prayeth for. Whileſt iniquity is regarded, God will eaſily anſwer our pleadings, and make us aſhamed of p. 208our expoſtulations. Wherefore have we faſted, and thou ſeeſt not? Wherefore have we afflicted our ſouls, and thou takeſt no knowledge? Iſai. 58.3. God eaſily counterpleadeth, verſ. 4. Behold ye faſt for ſtrife and debate, and to ſmite with the fiſt of wickedneſſe. Your faſts end in, and are ſeconded with vexatious ſuits and brawls;Vid. Gatak, in locum. you miſuſe your ſervants, and deal hardly with your debtors not able to pay you. Ye ſhall not faſt as ye do this day, to make your voice be heard on high. As if he had ſaid, Never look to have your faſtings accepted, or your ſuits heard on high, ſo long as ye continue theſe courſes of vexation and oppreſſion.

Object. If we muſt not plead till we be meet for mercy, then we muſt never plead; for our hearts being once made meet for mercy, God beſtows mercy, and ſo no need to plead for it.

Anſw. Meetneſs doth not conſiſt in indiviſibili, but hath its latitude and degrees. God doth not delay to anſwer when he hath brought a man to full fitneſs; but he may and doth ſometimes delay when he hath brought him to ſome fitneſs. That alſo may be a full fitneſs for one, that is not a full fitneſs for another; and that a full fitneſs for the ſame man at one time, that is not at another. 'Tis commonly ſaid, and truly, p. 209that there are preparatory works to Converſion, but theſe are not alike for degree in all: thoſe that have led orderly civil lives, are uſually by a leſs humiliation fitted for faith, then thoſe whoſe ſins have more ſcandalized Religion: ſo are thoſe who are deſigned for a private life, then they whom God calls to the work of the Miniſtry. That very repentance that would have fitted a man for Aſſurance at firſt, will not fit him to have it renewed, after he hath by any notorious revolting loſt it. He alſo who is by God deſigned for exemplary ſtrictneſs and eminent mortification, doth commonly come by his Aſſurance more hardly then he who was not deſigned to be ſo choice a veſſel. He therefore who lives without the ſenſe of Gods love, though he have waited for it more then they who wait for the morning watch, let him think that God hath ſome gracious end in this diſpenſation, either to humble him afreſh for former ſins, or to cauſe him the more highly to value Chriſt Jeſus, or to make him a more able experienced comforter of others: yet if he be not conſcious to himſelf of indulging any known ſin, let him not ceaſe to pray that God would reſtore unto him the joy of his ſalvation, nor yet humbly to expoſtulate with God, and enquire wherefore He hides his face from him; for theſe expoſtulations p. 210and pleadings are the ways in which, and means by which God giveth in promiſed mercies, and in and by which our own faith is ſtirred up to lay hold of Chriſt, his Blood and Spirit. We muſt not by our pleadings deſign to make any change in God (with whom there is not the leaſt variableneſs, or ſhadow of turning,) but to make a change in our ſelves; our wraſtling is not to overcome God, but to overcome our own pride and infidelity: yet we are ſaid (Scripture accommodating it ſelf to our infirmity) to awaken God, to prevail over God himſelf, Hoſ. 12.4. He prevailed over the Angel, he wept, and made ſupplication. By the Angel, almoſt every one now thinks we are to underſtand the Angel of the Covenant, God bleſſed for evermore. Let us ſee what it is from which we may ſo argue with God, as to have power with him, and prevail.

1. We may argue with him from all the names (ſuitable to our condition) by which he hath called himſelf in Scripture. Many comfortable names God proclaimes himſelf by, Exod. 34.6, 7. look what it is that beſt hits our condition, by that we may plead with God. So we find Moſes to have done, Numb. 14.17, 18, 19. And now I beſeech thee, let the power of my Lord be great, according as thou haſt ſpoken. The Lord is long p. 211ſuffering, and of great mercy, forgiviag iniquity and tranſgreſsion. Pardon, I pray thee, the iniquity of this people, according to the greatneſs of thy mercies. Scarcely can any deſerted perſons condition be clothed with ſuch circumſtances, as that he may not be able to relieve himſelf, and argue with God by ſome one of thoſe ſeven names by which his good affection to repenting ſinners is ſet out: they are ſeven skirts by the which he would have us to lay hold of him, and not let him go till he hath bleſſed us. In Scripture alſo he makes himſelf known by the name of Father, by that name the Church argueth with him, Iſa. 63.16. Doubtleſs thou art our Father. This was the hinge on which the Prodigals Faith did turn, I will go to my Father, and ſay, Father. Dulce nomen patris: Let every deſerted ſoul plead it with God. Thou art my Father; and can a Father ſhut his armes againſt a ſon, formerly indeed diſobedient, but now intreating mercy with tears, reſolving to redeem the loſs of former, with improvement of the time to come? He that ſhall thus with true remorſe and hearty grief beſpeak God, ſhall not long be without the beſt robes, the ring, and the ſhoes, without the moſt ſignal tokens of fatherly love.

Obj. If I durſt call God Father, then I were well enough, but this is my miſery, that I have p. 212loſt all that which ſometimes made me to think he was my father, and afforded me ſome boldneſs in my acceſſes to him.

A. If I ſhould for once gratifie thee in thy hard thoughts concerning thy ſelf, yet thou canſt not deny but that God is thy Father on a common account, as a Creator. Plead that relation, for it will go a great way with God, eſpecially if we be alſo within the pale of his Church, Iſa. 64.8, 9. But now, O Lord, thou art our father, we are the clay, thou art the Potter, we are all the work of thy hands. Be not wroth very ſore, O Lord, neither remember iniquity for ever: behold, ſee, we beſeech thee, we are all thy people. An argument alſo uſed Pſal. 138.8. Job 10.8, 9. In all the places there is an alluſion to Gods framing mans body at firſt, but perhaps ſomething more is aimed at, viz. that they had been by God not onelyonly formed and faſhioned in the womb, but alſo formed and faſhioned into a Church, taken into Covenant, and ſo made a peculiar people, doubtleſs there is ſomething to be made of this, that we are called by Gods Name, and that we are the ſons of his handmaid, born in his houſe; ſome weight this nail will bear; if we hang all our veſſels on it, then it muſt needs break.

2. The very extremity of our condition is a p. 213very effectual plea with God: he uſeth it as an argument to himſelf, Iſa. 57.17. I will not contend for ever, neither will I be alway wroth, for the ſpirit ſhould fail before me, and the ſouls which I have made. While no temptation hath befallen us but what is common, God counts not himſelf ſo much concerned to regard us; but when once we are tempted with ſuch malice as we ſhall not long be able to bear, God will then ſoon either reſtrain, or refrain his anger: When therefore our ſpiritual troubles are come to a true, and not onelyonly an imaginary extremity, let us plead that with God: ſo ſeems Heman to do, Pſal. 88.14, 15. Lord why hideſt thou thy face from me? I am afflicted and ready to die; from my youth up, whilſt I ſuffer thy terrors, I am diſtracted. God may ſuffer ſoul-trouble to end in diſtraction, and it hath ſometime ſo ended; but this is his ſtrange work, and it will not diſpleaſe him that any in whom his arrows do ſtick ſhould pray to have them pulled out, leſt they ſhould drink up their ſpirits, yea, leſt the horror of them ſhould deprive them of ſenſe and reaſon.

3. Deſerted Souls may remember God of his former gracious dealings with them. The multitude of the Jews cried aloud to Pilate, deſiring him to do as he had ever done unto them, Mark 15.8. They thought it would be unworthy of a man in p. 214authority to leave off to do acts of grace; yet men ſometimes think they are not engaged to do more, becauſe they have already done ſo much. But God doth do good, that he may do good; his former loving kindneſſes may be pleaded with him as arguments to move him to renew his mercies. Can any one that is diſtreſſed remember the time when God did wipe off the tears from his eyes, and bid him be of good chear becauſe his ſins were forgiven him? thence let his faith plead as doth the Church, Iſa. 63.15. Where is thy zeal, and thy ſtrength, the ſounding of thy bowels, and of thy mercies towards me? are they reſtrained? That tender affection and ability to do me good, of which I had formerly ſo many evident ſigns, and conſpicuous proofs; how come I now to hear nothing of it? How comes it about that thoſe breaſts (ſo ſome read, and not bowels) of conſolation that I was wont to ſuck at ſo freely till I was ſatisfied, are now quite put up, though I need them more then ever I did? And to ſtrengthen our faith yet more, we may mind God that he hath done greater things for us then that we ask; for he hath given us his Son to die for us when we were enemies; and will he not now give us the fruits of his ſuffering? Did he not ſtick at letting his onelyonly begotten pay the dear price for our Redemption, p. 215and will he think much to let us onelyonly have our ſhare in it?

4. We may in deſertion plead our own readineſs to remit unto others their offences againſt us. This plea Chriſt (ſuppoſing us to lift up pure hands, void of wrath) hath put into our mouths in that moſt compleat form of Prayer, Luk. 11.4. Forgive us our ſins; for we alſo forgive every one that is indebted to us. Can we who have a ſpirit in us luſting to envy, revenge, fury, bring our hearts to forgive our offending brethren to ſeventy times ſeven, and wilt not thou, O God, who challengeſt us to ſhew any God like unto thee, that pardoneth iniquity, and paſſeth by the tranſgreſsion of the remnant of his heritage, Mic. 7.18. blot out our ſins as a miſt, and our iniquities as a thick cloud.

5. We may alſo plead the compaſsion and prayers of others for us. Thus, Do all the Lords Miniſters bowels yern towards me? and ſhall Gods bowels be reſtrained towards me? Do they declare themſelves ready to looſe all my ſins, and ſhall God retain them? Will the Stewards ſhew pity, and will the Lord who gave them their commiſſion ſhew none? It is lawful to plead our own Prayers, much more the Prayers of others, Pſal. 80.4. O Lord God of Hoſts, how long wilt thou be angry againſt the prayers of thy people? If p. 216thine anger be kindled againſt me, yet ſith all the Church prayeth for me without ceaſing, wilt thou not accept her? Didſt thou ever ſay to the whole houſe of Jacob, Seek ye my face in vain? Papiſts ſpeak much of a treaſure of the Church made up of the ſatisfactions purchaſed by the death of Chriſt, and of the Paſsions of the Saints, who in the days of their fleſh ſuffered more then their ſins required; the ſufferings and ſatisfactions of theſe Saints may be applied to others, ſay they, and Church Officers have power to diſpenſe them, and grant indulgences. Such a treaſure we all reject with abhorrence, but yet according to the Creed, we acknowledg a communion of Saints, conſiſting in the mutual help and aſsiſtance of one another by prayer. Doubtleſs it may ſomewhat quiet and ſtay our troubleſome ſpirits, to call to remembrance, that when we dare ſcarce ſpeak for our ſelves, there are of our fellow Chriſtians that are crying for us, ſome making particular mention of us, (a favour often deſired by St. Paul, Rom. 15.30. Epheſ. 6.18, 19. Col. 4 3. 2 Theſ. 3.1, 2.) others mentioning us as members of the ſame body with themſelves, known to God, though unknown to themſelves.

6. We may plead the ill uſe like to be made of our deſertions by others, whether they be good, or p. 217bad. This Plea, if we be ſincere in it, is like to be very effectual, becauſe it ariſeth from a love to Religion, a fear leſt it ſhould ſuffer in our ſufferings. God can ſo order it, and ſometimes doth, that his ſervants ſoul-ſtraights do benefit thoſe without, and thoſe within. When the Spouſe had cauſed her beloved to withdraw, He put in his hand by the hole of the door, and her bowels were moved for him, Cant. 5.4. ſhe ſtarts and follows after him, and enquires of all ſhe met concerning him. Now what was the effect of this? The Daughters of Jeruſalem ask ver. 9. What is thy beloved more then another beloved, that thou doſt ſo charge us? And chap. 6.1. enquire whither he is gone? whither turned aſide, that they might ſeek him with the ſpouſe? And indeed, in reaſon one would think this ſhould be the language of by-ſtanders: If a loſt Chriſt be ſo precious, what is an enjoyed Chriſt? If a frowning Saviour be ſo deſireable, what is a ſmiling Saviour? But oh how ſeldom is it ſo? Do we not rather obſerve that hereby,

1. The good are much diſcouraged; apt they be to faint at thoſe tribulations which do befall others, though for their ſakes, Epheſ. 3.13. How much more for thoſe tribulations that ſeem brought on their fellow Chriſtians by Gods own immediate hand? In this caſe there is room for p. 218that ingeminated plea of David, Pſal. 69.6. Let not them that wait on thee, O Lord, be aſhamed for my ſake: let not thoſe that ſeek thee be confounded for my ſake, O God of Iſrael.

2. The bad are much hardned and made to rejoyce. Hence they ſay, in a ſenſe quite contrary to Solomons ſenſe, He that increaſeth knowledg, increaſeth ſorrow; and reſolve to get no more Religion then what they can eaſily maſter, and never to put Faith or any other grace on the trial: yea, hence they riſe to helliſh and moſt accurſed inſultations, Where is now your God? your Religion. From this Topick David doth often argue in his Pſalms, Pſal. 27.11. Lead me in a plain path (wherein I may not ſcandalize my ſelf) becauſe of mine enemies. 38.16. I ſaid, Hear me, leſt otherwiſe they ſhould rejoyce over me, and magnifie themſelves againſt me when my foot ſlippeth.

Double to theſe are the pleas proper to deſerted ſouls, that may be picked out of the Book of Pſalms; but I forbear to gather them together, commending the Book it ſelf, as the beſt Directory to furniſh thoſe who are in trouble, with fit praying-matter: onelyonly let them be ſure that they be ſincere, uſing Davids prayers with Davids heart, i. e. humbly, believingly, charging their ſouls to wait on God; ſo He p. 219that ſhall come, will come, and will not tarry: So ſhall he who now ſtands as an Enemy, or as a Stranger, ſay, Is Ephraim my dear ſon? is he a pleaſant child? for ſince I ſpake againſt him, I do earneſtly remember him ſtill: Therefore my bowels are troubled for him I will have mercy on him; ſo ſhall the wilderneſs and the ſolitary place be glad, and the deſart rejoyce and bloſſom as the roſe, bloſſom abundantly, and rejoyce with joy and ſinging. The ranſomed of Lord ſhall return and come to Zion with ſongs, and everlaſting joy, upon their heads; they ſhall obtain joy and gladneſſe, and ſorrow and ſighing ſhall flee away.

Bleſſed be God, even the Father of our Lord Jeſus Chriſt; the Father of mercies, and the God of all comfort, who comforteth us in all our tribulation. Amen.

FINIS.