Remedy Against Trouble, Discourse · Chapter 4
CHAP. IV.
NOW tho this be ſo great a privilege and happineſs, to have our ſins pardoned; if we know it not, we cannot take the comfort of it. Therefore I will further enquire, what aſſurance we have thereof by Faith. There is a great complaint that many, (if not moſt) of our later Writers and Preachers have deſerted the firſt Reformers in the Doctrine of Faith; who commonly taught, that it was a perſuaſion or confidence of our own Salvation in particular by Chriſt; and that every believer in his firſt believing, was to apply the promiſe to himſelf. But now it is commonly taught, that aſſurance is not eſſential to Faith, and that Chriſtians may live long in the want of it. And this they ſay doth very much weaken the hands of Chriſtians, there being ſo many graces to be acted, ſo many duties to be performed, ſo many afflictions to be endured, which do require Aſſurance to encourage and enable us thereto. And if thoſe that ſuffered ſo much in the beginning of the Reformation, for the profeſſion of the Truth, ſhould have had ſuch a Faith as is now ordinarily taught, and not that Aſſurance and confidence wherein they then pleaded the Eſſence of Faith, they could not have gone ſo well through their ſufferings. Again, they ſay by this Doctrine, that men may have Faith without Aſſurance; we teach men to reſt in ſuch a Faith, and to content themſelves without Aſſurance, and then to plead their own experience, to confirm their Doctrine, that Chriſtians may believe ſincerely, tho they have not Aſſurance, tho againſt the experience of the People of God both in the Old and New Teſtament, who did ordinarily profeſs their own Aſſurance of Salvation. Now I will not go about to juſtify what every particular perſon may ſay, in heat of Diſputation, or when they ſpeak of things which they have only dry notions (but no experimental knowledge) of. But for our encouraging perſons to allow or indulge themſelves in the want of Aſſurance, by ſaying that there may be true Faith without it, we think they have leſs reaſon for their complalnt, than thoſe have that ſay we weaken the hands of Chriſtians by teaching, that perfection is not neceſſary to Salvation, nor attainable in this Life, becauſe Chiſtians generally concern themſelves more to endeavour after Aſſurance, than after Perfection, both as it is more attainable and more neceſſary to the comfort of their Lives. As for the profeſſion of the People of God in Scripture, it is not univerſally true of them; for as we meet with inſtances of many triumphing in the aſſurance of the love of God, and the hope of future glory; ſo we do of ſome under doubts and terrors; and as Moſes wiſhed (in another caſe) that all the Lord's People were Prophets; ſo I wiſh that all the Lord's People had Aſſurance: yea, I hope that if he call them to like ſufferings, he will give them like Aſſurance, as his People had under theirs formerly; it being his ordinary way to proportion their Conſolations to their Sufferings.2 Cor. 1.5. Yea, we ordinarliy teach, not only that Aſſurance is attainable (without extraordinary Revelation) but that it is the Duty (as well as the Intereſt) of Chriſtians to endeavour after it.
Having premiſed thus much briefly, I will now proceed to enquire how far Faith is attended with Aſſurance, and how it may be ſometimes without it. I will not ſay, there is a direct Act of Faith, and a reflex Act: I think not the terms ſo proper; but I own, what they call the direct Act of Faith, is the moſt proper Act of it; and that when a man hath believed, or doth believe, he may reflect upon it, and ſay with him,Mark 6.24. I believe; and thence he may infer his Intereſt in the promiſe of Salvation, and ſo have Aſſurance; which ſome call Aſſurance of Faith; and we may call it ſo, as it is inferr'd from our Faith, rather than as it is an act of Faith. The Scripture ſpeaks of a full aſſurance of underſtanding, Col. 2.2.which is a clear and certain knowledge of Truths. Of a full aſſurance of hope; Heb. 6.11. Heb. 10.22.that is, a certain expectation of Salvation. Of a full aſſurance of faith. Now. the Aſſurance which we are now ſpeaking of, is indeed rather the Aſſurance of Hope, than the Aſſurance of Faith; tho it is indeed grounded on the Aſſurance of Faith, wherewith we ſhould draw nigh to God, not only in particular Acts of Worſhip, but in our firſt acceſs to him in Converſion; as the Prodigal firſt returned to his Father's Houſe, and when he was received into it, made his particular Addreſſes to his Father, as he had occaſion. And this full Aſſurance is not only ſuch, as that of Abraham, That what God had promiſed, Rom. 4.21.he was able alſo to perform. Nor as that of Sarah, That judged him faithful that had promiſed. Heb. 11.11.So as he will certainly make good his promiſe according to the true Tenor thereof, whether we believe or no, he cannot deny himſelf.2 Tim. 2.12. Rom. 3.3. And if ſome do not believe, their unbelief ſhall not make the faith of God without effect. It ſhall be fulfilled to others that do believe. But there is a further Aſſurance of Faith (even in the firſt direct Act thereof) whereby we do apply the Grace of God to our ſelves in particular; which is not a believing that our Sins are already pardoned, or that they ſhall be pardoned upon our believing that they are ſo, but that they ſhall be pardoned upon our believing, that is, upon our addreſſing our ſelves to God by Jeſus Chriſt, upon our coming to him, or caſting our ſelves upon God's free Grace in Chriſt. This is that boldneſs and acceſs with confidence which we have by the faith of him; Epheſ. 3.12. Heb. 10.19.that boldneſs which we have to enter into the Holieſt by the Blood of Jeſus. Boldly adventuring our ſelves on God's free Grace in Jeſus Chriſt for Salvation, fleeing for refuge to lay hold on the hope that is ſet before us,Heb. 6.18. in the encouragement of the gracious invitation of the Goſpel to all thoſe that are weary and heavy laden,Matth. 11.28. Rev. 22.18. John 6.37. to thoſe that ſhall deſire really the Water of Life, and the promiſe made to ſuch. And in confidence of the gracious promiſe made to all that come to Jeſus Chriſt, that he will in no wiſe caſt them out. And tho it is true, Miniſters in their preaching do often make uſe of the example of the Lepers that ſate at the gate of Samaria, 2 Kings 7.3, 4.who reſolved to go into the Hoſt of the Syrians, as the moſt likely way to ſave their lives, becauſe there was no other courſe that they could take wherein there was any hopes of it; for if they went into the City, they ſhould dye there; if they continued where they were, they ſhould dye. So that if there were the leaſt probability of ſaving their Lives by going to the Syrians, (this being the only way which did afford them any hopes) it was the wiſeſt courſe they could take. So in this caſe, there being Salvation in no other,Acts 4.12. Mark 16.16. John 3.18. and Unbelievers being under Condemnation; If there were but the leaſt probability of finding mercy through him, it would be the ſafeſt courſe that Sinners could take: They would certainly periſh if they ſhould not believe in Chriſt, and they can but periſh if they betake themſelves to him. But all this is ſpoken, not to diſcourage the hopes, or weaken the confidence of ſuch as flee to Chriſt for refuge (as if it were doubtful whether Chriſt would ſhew them mercy, or receive them to favour) but to meet with the Scruples of Doubting Chriſtians, that fear that Chriſt may reject them, tho we do not grant that it may be ſo, while we have his promiſe that he will not do it. Yet ſuppoſe ſuch a thing poſſible, it is acknowledged by all, that we ſhould take the ſafeſt way; ſo that if there were only a poſſibility, much more if there be a probability of Salvation by Chriſt, and no poſſibility thereof any other way, it is certainly the beſt way for us to betake our ſelves to him. It is in this caſe, as if a Phyſician ſhould come to a ſick Perſon, and tell him his Condition is very dangerous, and there is but one Remedy that will ſave his Life, but if he will make uſe of that, he doth not doubt of his recovery. The ſick Perſon is apprehenſive enough of his danger, but he hath not much confidence in this Remedy, but doubts whether it will cure him or no. His fears may be ſuch, and his Melancholly prevail ſo far, that the Phyſician can hardly hope to free him from his fears at preſent, but may think it an unanſwerable Argument to perſwade him to uſe ſuch a Remedy, that if he do not uſe it, there is no way but Death; but if he do uſe it, he may live. So, when Chriſtians are under Temptation, and the Power of Melancholly, we may more eaſily prevail with them to venture their Souls on Chriſt for Salvation, tho it ſhould be as they imagine that Chriſt may caſt them out, than convince them that he will not caſt them out. Yet we ſtand by it as a certain truth, that thoſe that come to him weary and heavy laden, ſhall find reſt to their Souls;Acts 10.43. and that whoever believes on him, ſhall receive remiſſion of ſins. And that in confidence of this promiſe of God that cannot lie, Tit. 1.2.a Sinner may draw nigh to him with full aſſurance of Faith. And in this confidence, many are filled with all joy and peace in believing, Rom. 15.13.even in this firſt direct act of Faith.
But it is obſerved, That (as we have ſometimes ſeen a clear Morning without any Cloud, overcaſt and grow Dark and Gloomy; ſo) we have ſeen Clouds to darken the cleareſt and brighteſt Comforts of Chriſtians: And we make various Conjectures at the reaſon of it. Sometimes thinking, that as God under the Law did ſo far indulge new-married perſons, as to exempt them from any buſineſs (for the firſt year) which might occaſion their abſence from each other till their Affections were firmly ſetled, and till they were well cemented together;Deut. 24.5. ſo God is pleaſed to indulge ſuch as are newly betrothed to him, till their Affections be fixed or knit; but afterwards, tho he may retain the ſame kindneſs to them, yet he doth not make them fare deliciouſly every day. Sometimes we are ready to think, that they have left their firſt love, and ſo God hath withdrawn the ſenſe of his Love from them; and ſeveral other reaſons may be ſuppoſed thereof; but I queſtion not, but the chief reaſon is, becauſe they do, as I ſaid at firſt, flee to Chriſt for refuge, in confidence of the Invitation and Promiſe of the Goſpel; and this confidence doth for ſome time abide with them; but as thoſe that fled from the wrath to come, were to bring forth fruits meet for repentance; Matth. 3.8.ſo thoſe that have by Faith fled to Chriſt for refuge, are to bring forth fruits meet for Faith, or ſuch as may be ſuitable to Faith in Jeſus Chriſt: And having a freſh and lively ſenſe of the Love of Chriſt,2 Cor. 5.14. they think this ſhould conſtrain them, ſo as they ſhould for the future not live to themſelves, but to him that died for them: And that they ſhould be ſuch manner of Perſons in all Holy Converſation and Godlineſs,2 Pet. 3.11. as that for the future they think they ſhall live more like Angels than Men, and that their converſation ſhall be in heaven. Phil. 3.20.But we find our ſelves to fall far ſhort of what we propounded to our ſelves, and that there is a law in our members, warring, and rebelling,Rom. 7.23. againſt the law of our minds, ſo that we cannot do what we would; and we now begin to reflect on our Faith, and to conſider that there is a dead faith that profits not;James 2.18, &c. that there is a temporary Faith, through which a man may for a time receive the word with joy,Matth. 13.21. Luke 8.13. Gal. 5.6. but afterwards fall away in time of Temptation. And it is a faith which works by love, which avails in Chriſt. And now Doubts and Fears begin to ariſe in our hearts, leſt we ſhould deceive our ſelves. And thoſe that require Aſſurance in the direct Act of Faith, and that we ſhould renew ſuch Acts of Faith, tho we are ſollicited by Doubts, yet acknowledg that Aſſurance will not continue without the tryal of our Faith by the inſeparable Properties of a true Saving Faith; and that we muſt examine the fruits of our Faith, and try whether we can ſhew our Faith by our Works, that we may be ſure not to be deceived in our Judgment concerning it. Now this doth well agree with what the Scripture teaches concerning Aſſurance, where the Apoſtle ſpeaks of giving all diligence (that is, the greateſt diligence) to make our calling and election ſure. He doth not mean,2 Peter 1.10. that this ſhould be the immediate matter of our Care and Diligence; but having exhorted them in the firſt Verſe, to give all diligence to add one Grace to another, and one degree of Grace to another, that they might not be barren or unfruitful in the Knowledge of Jeſus Chriſt; in this Verſe he enforces the ſame Exhortation, they ſhould the rather give diligence to make their calling and election ſure; that is, to the end that they might hereby make them ſure; our calling firſt, and thereby our Election. Tho the Thunder be before the Lightning, yet the Lightning gives notice of the Thunder. So, tho our Election be from before the foundation of the world, Eph. 1.4.yet we have firſt notice of it by our Calling. I know ſome do interpret that place otherwiſe than Proteſtants do ordinarily interpret it: becauſe, ſuppoſing the word which is rendred to make ſure, is rather to make firm, than to make evident: And looking upon Election as conditional, or ſuſpended on ſomething to be performed by us; they reckon that it becomes abſolute, and ſo ſure to us upon our diligence. But as we are not choſen if we be holy,Eph 1.4 but that we may be holy; ſo the word here uſed, doth not only ſignify making a thing firm,Heb. 9.17. Mark 16.20. Heb. 2.3, 4. but evident, or giving evidence of the truth of it. And whereas they ſay, our calling is a thing ſo evident, there needs no ſuch diligence for the making of that ſure. I anſwer, If our Calling were nothing, but making us Chriſtians by outward Profeſſion, it might be eaſily known; but this is not the Calling that will prove our Election:Matth. 20.16. For there are but few choſen of thoſe that are thus called. But there is another Calling ſpoken of in Scripture, which is termed Effectual Calling, becauſe men hearken to that Calling, and come in at it; and this is inſeparable from Predeſtination, Juſtification,Rom. 8.20. and Glorification. And it requires much diligence to know this. So if we would have full aſſurance of Hope, or a confidence of future Glory, it muſt be by diligence, and following thoſe who through faith and patience have inherited the promiſes. Heb. 6.11, 12.For thoſe words in the cloſe of the Verſe, may either be referred to our ſhewing the ſame diligence, or to the words, the full aſſurance of Hope; we muſt perſevere in our diligence, if we would maintain the aſſurance of our Hope. We do not ſay as the Papiſts, (at leaſt, in their ſenſe) that Faith is neceſſary to the beginning of our Juſtification, but Works to the continuance of it; for they ſuppoſe, that they that are once juſtified, may ceaſe ſo to be, and fall again under Condemnation. But we may juſtly ſay, That tho the beginning of our Aſſurance be from Faith in the direct act of it, yet the continuance of it muſt be from Works; for we ſhall have too much ground to ſuſpect that our Faith is not an unfeign'd Faith,1 Tim. 1.5. 2 Tim. 1 5. Tit. 1.1. or the Faith of Gods elect, if it do not work by love.
It is further evident, That Aſſurance muſt be maintained by Reflection, or Self-Examination, becauſe the Apoſtle makes that to be the ſcope of his Epiſtle, That thoſe who believe on the name of the Son of God, may know that they have eternal life; 1 John 5.13.and may ſtill believe, or be confirmed in their Faith. If any doubt what thoſe things are that he refers to; doubtleſs, they are not the things immediately going before, but the Epiſtle in general: In ſeveral places of which he ſhews what doth evidence a ſtate of Salvation, and what is inconſiſtent therewith, as Ch. 1.6, 7. Ch. 2.3, 15. Ch. 3.14. Ch. 5.1, 4.
Now, after all this, ſome are unſatisfied with this way of attaining Aſſurance, or rather maintaining it, as being neither ſatisfactory nor neceſſary; and it ſeems to found our Aſſurance and Comfort on ſomething in our ſelves. For this laſt Objection, (to diſpatch it in few words) As fruit, tho it grow from the Root, yet grows upon the Branches; ſo tho all our Hope and Comfort be originally from the Grace of God, yet this manifeſting it ſelf in its effects, we may comfort our ſelves in what God hath wrought in our ſelves, as well as rejoice in behalf of others, when we ſee them walking in truth,2 John 4. or ſee in them thoſe things that accompany Salvation, Heb. 6.9.or have Salvation following on them. And if any ſay, this may ſuffice for a Judgment of Charity, which is all that is required of us in reference to others; but it is not ſufficient to that judgment of certainty which we ſhould have concerning our ſelves. This will receive an anſwer from what I have to ſay upon the two other exceptions.
Now whereas it is ſaid, that this way of ſelf-examination leaves Chriſtians at great uncertainty about their Spiritual Eſtate; and the evidences that are uſually given for ſatisfying them, are not ſo convincing, but Chriſtians are perplexed ſtill with fears and doubts. I anſwer,
That we ſhould not go to Miniſters either in hearing, or reading, or conferring, as Naaman went to the Prophet to be cured of his Leproſie, expecting that he ſhould do it with a word of his mouth, and a ſtroke of his hand.2 King. 5.11. We cannot expect that they ſhould preſently reſolve us about our Spiritual condition; but there is much diligence to be uſed by our ſelves, as there is in all things of any worth, which are difficult. As this deſerves our diligence, ſo it requires our diligence, not only for the tryal of our Grace, but for the exerciſe of it. It is obſerved by ſome, that Chriſtians in our days have not ordinarily that Aſſurance which others have had in former times: and I doubt the obſervation may be true: but I think it proceeds not ſo much from any error about the nature of Faith, as from decay in Grace, and that manifeſt declining that there is in the practice of Religion; and it is no wonder that profeſſors of Religion are ſuch ſtrangers to Aſſurance, and Spiritual Comfort, while there is ſuch a manifeſt difference betwixt the Chriſtians of theſe days, and of former times; and I deſire that the words of one ſuſpected by none to derogate from the Grace of God, or the operations of his Spirit in reference to man's Salvation, may be diligently heeded. It is (ſaith he) impoſſible that many profeſſors whom we ſee and converſe withal, ſhould have any ſolid peace with God. It is a fruit that will not grow on an earthly ſelfiſh frame of mind and converſation. God forbid but that our utmoſt diligence and continued endeavours to thrive in every Grace, ſhould be required thereunto.
Now in this caſe, I neither think it ſo eaſy a matter as ſome do to attain Aſſurance, nor ſuch an impoſſibility as others do. Some Learned Men think that Aſſurance doth generally accompany ſaving Faith, becauſe they ſuppoſe the Soul muſt needs know its own acts, and ſo muſt neceſſarily know when it believes, and when it repents, and conſequently infer its own Juſtification. But tho it be eaſy to know our own acts conſidered Phyſically or Naturally, that is, when we put forth ſuch an act in general, as when we believe, or repent, or know God; yet it is another thing to know our own acts morally conſidered, or as they ought to be qualified in order to ſuch ends as they are appointed to. There may be a Faith which is but temporary,Mat. 13.21. or for a ſeaſon; there may be a repentance like that of Nineveh, which may avail to the preventing of temporal Judgments, but not to Salvation. There may be ſuch a knowledge, whereby we do not know things as we ought to know them: 1 Cor. 8.2. Tit. 1.16.ſo we may only profeſs that we know God. But we muſt know that we know him,1 Jo. 2.3. Jer. 22.16. by our Obedience as the fruit or effect thereof: ſo it requires ſearch and ſelf-examination,2 Cor. 13.5. to know whether we are in the Faith, or in the ſtate of true believers. But on the other hand, ſome ſuppoſe it impoſſible to attain Aſſurance by reflecting upon any thing in our ſelves as an evidence of God's ſpecial Grace or favour towards us: and that they may wholly diſable Chriſtians for inferring any Aſſurance from any thing in themſelves, they deny both propoſitions from whence they ſhould draw their concluſion. For example, we ſay, that thoſe who love the brethren are paſſed from Death to Life. 1 Jo. 3.14.By reflecting upon our ſelves, we add further, that we love the brethren, thence we conclude that we are paſſed from death to life. Now theſe men with whom we have now to do, deny both the Propoſitions; that is, they deny we know that we our ſelves are paſſed from death to life, by our love to the brethren; making this to be rather a ground of a judgment of Charity concerning others, than a judgment of certainty concerning our ſelves; for we may ſurely make a better judgment of our own love to the brethren, than of the love of others; only they think a judgment of Charity may ſuffice towards others; but we are now ſpeaking of Aſſurance of our own love; but in this argument they inſiſt on the ſecond Propoſition, denying abſolutely that we can know our own love to the brethren, or at leaſt that Chriſtians can ordinarily know it, there being ſo many properties of it which it is hardly poſſible for any Chriſtian to find in himſelf:1 Cor. 13.4, &c. but further, we muſt know them to be brethren (they ſay) otherwiſe Papiſts or any ſort of perſons love thoſe of their own way, looking upon them as brethren. Yea, we ſee ſuch Diviſions, and Animoſities, and mutual Exacerbations among Chriſtians, as it ſeems impoſſible either to attain to a judgment of Charity concerning others hereby, or to a judgment of certainty concerning our ſelves.
Now in anſwer to theſe things, I ſay firſt, That however Chriſtians, or Chriſtian Graces may be deſcribed in their own nature, and as they ſhould be; yet when we conſider them as they are ordinarily found, there is an allowance to be made for human frailty: as Hezekiah prays that God would pardon every one that prepared his heart to ſeek him, tho he were not cleanſed according to the Purification of the Sanctuary; that is, if they had endeavoured to bring their hearts into a right frame, tho they did not reach to that purity which was in ſtrictneſs required.2 Chron. 30.18, 19. He may indeed ſpeak there of legal or ritual Purification, but that was ſtrictly enjoined then. There are indeed ſeveral ſorts of perſons that plead for Perfection, but none of them for abſolute Perfection, as neceſſary to Salvation. Grace muſt be ſincere, and of the right kind, tho it may not reach to that degree which is our duty (for if perfection were not our duty, our imperfections were no ſins). Gold muſt hold at the touchſtone, though it may not hold at the balance without ſome grains of allowance. If we will deal plainly and faithfully with our own hearts, we may appeal to God for the ſincerity of our love to our brethren, as Peter did for the ſincerity of his love to Chriſt,Jo. 21.17. Lord thou knoweſt all things, thou knoweſt that I love thee. And if our hearts condemn us not, 1 Jo. 3.21.we may have confidence towards God.
2dly, Brethren may deal unkindly with each other, when they meet in the dark, or when they meet with each other in diſguiſe: that is, through ignorance Chriſtians may miſtake their brethren, or thoſe that are their brethren may ſometimes appear unlike themſelves. But where it is true love, it is not to thoſe of our own way or opinion only; it is not proportionable to what they reſemble us in, but according to their meaſure of Holineſs, wherein they are like to God: where love is right, Chriſtians love others more that are eminent in Grace and Holineſs, tho differing in their judgments from us, than thoſe that are of our mind and way in ſome things of leſs importance, but more defective in the more eſſential parts of Religion.
3dly, There may be differences among Chriſtians, where there is a ſincere love to each other; and the more zeal they have for the Truth, and the Service of God, the greater their differences may be. As differences may ſometimes happen in Families, betwixt perſons that have an entire Affection to each other, and theſe differences being about things that do nearly concern their Family, as about the government and management of their Children; the greater their Affection is towards their Children, or care for them, the warmer are their debates about them. Thus it happens among Chriſtians that cannot be of one mind in things pertaining to the Honour and Service of God; the greater their zeal is, the greater are their differences: and however Chriſtian prudence and meekneſs ſhould make us forbear each other in love, yet that perfection is not found among Chriſtians, as always to make them carry it with due Calmneſs, Tenderneſs, and Moderation to each other. We have an Example in Paul and Barnabas, two excellent Perſons, and dear Companions in Labours and Sufferings for Chriſt: yet they were exaſperated ſo againſt each other, that they parted and went ſeveral ways, tho the thing which they parted about ſeems to be of no great moment.Act. 1… 36. &c.
I may not ſtand to examine particular objections, which they make againſt other evidences of ſaving Grace: But conſider what proviſion they make for the ſatisfying of Chriſtians concerning their Spiritual ſtate. The Apoſtle's power was given him not for deſtruction,2 Cor. 13.10. but for edification. We ſhould at leaſt, if we deſtroy the foundations on which Chriſtians build their hopes and comfort, teach them whereon they ſhould build them. Now for this they ſend them to that Spirit which is ſo oft called the Comforter, who doth as they ſuppoſe ſpeak particularly in the heart of a Believer, Son be of good chear, thy ſins are forgiven thee; and when the Spirit ſaith this to the Soul, this ſilences all objections which did before diſturb and diſquiet it. I know God can when he pleaſes ſatisfy the Soul, ſo as there ſhall no doubt remain to trouble our ſpirits: but tho he that is awake may know certainly that he is ſo, and that he is not in a Dream: yet he that is in a dream may verily think that he is awake. So he that hath the witneſs of the Spirit, may certainly know that it is no deluſion: but he that is under a deluſion, may verily think that he hath the teſtimony of the Spirit. Therefore that we may not miſtake in this matter, they ſay the Spirit of God never ſpeaks to the heart of any believer, but it ſpeaks according to the word of Grace revealed; and ſo I believe. But I know not well how to reconcile it to what was before objected, againſt our inferring our Juſtification from our Love to the Brethren. For if we cannot find in our ſelves that Love which the Apoſtle ſpeaks of,1 Cor. 13.3. all is nothing without it; therefore it is hard to receive any Teſtimony concerning our Spiritual eſtate, where we have not ground to believe that we have this Love in us, notwithſtanding the many properties of it which are there added. Far be it from me to derogate from the work of the Spirit in ſatisfying and comforting troubled Souls, whoſe comforts are my greateſt hope in the time of trouble, and at the hour of death. I am not of thoſe that the Philoſopher ſpeaks of, that meaſure Vertue by themſelves, and think none attain to that which themſelves have not attained to: therefore will not deny any ſuch way of Aſſurance as I have not had experience of. I deſire (without the offence of thoſe, in compariſon with whom I think of my ſelf as the Spies did when they ſaw the Giants, Numb. 13.33.) to ſpeak my mind in this matter, after long ſearch and often renewed thoughts. I queſtion not but God can ſpeak, or communicate himſelf to our ſpirits, as Angels do to each other: yea, I am fully ſatisfied, that he doth thus ſpeak Peace to his people at the hour of death, or before, or after ſome great Conflict or Temptation: as thoſe may know that have either converſed with ſerious experienced Chriſtians, or but read the Lives and Deaths of Martyrs, or ſufferers for Chriſt. Such may obſerve what ſudden tranſports of joy eminent Chriſtians have ſometimes had, which have not been the effect of more ſtrict Tryal, and Examination of their Spiritual Eſtate by the Word of God, which they have not had freedom and preſence of mind for, under ſuch Fears, Pains, Bodily-weakneſs, as they have laboured under: much leſs from any briskneſs of ſpirits, or working of fancy: but it muſt be imputed to God's immediate ſupport, putting Gladneſs into their hearts, Pſ. 4.7.ſhedding abroad his love in their hearts, by the Holy Ghoſt given to them. Rom. 5 5.But to ſuppoſe this to be God's ordinay way of dealing with his People, and to allow them no Aſſurance but what God gives them in ſuch an immediate way, would leave many, humble ſerious Chriſtians, (that dare not boaſt of what God hath not wrought in them) under perpetual doubts and fears. And becauſe many are ready to think that what the Scripture ſpeaks about the witneſs of the Spirit, the ſeal of the Spirit, and the earneſt of the Spirit, do imply ſome immediate way of the Spirit, communicating himſelf to Chriſtians: I will endeavour to ſhew you what may be the true and proper import of ſuch Expreſſions.
As for that, the Spirit's witneſſing with our ſpirits, or to our ſpirits, that we are the Children of God, Rom. 8.16.ſuppoſing what I before ſaid about his immediate Comforts in extraordinary Tryals and Temptations, which ſeems to be the ſtate of Chriſtians at that time; the Spirit may ordinarily be ſaid to witneſs with our ſpirit, or to our ſpirit.
1ſt, With our ſpirit; and for the clearing of this, we muſt conſider, that whatever is written in Scripture, is the Teſtimony of the Spirit, he doth therein teſtify;1 Pet. 1.11. and it is ſaid particularly, that the Holy Ghoſt is a witneſs to us of the perfection of Chriſt's Sacrafice; and this he is in the Scripture,Heb. 10.15. or what he hath there teſtified, as is evident from the words following. Now it no where ſaith in Scripture, that this or that perſon is the Son of God; our Names may be written in Heaven, but not in the Scripture: ſo it is ſaid to teſtify of Chriſt, but not by Name; but deſcribing him by his works, which verſe 36. are ſaid to teſtify of him, or to bear witneſs that his Father had ſent him: Joh. 3.39.theſe put together, the teſtimony of the Scripture, and his own works, did witneſs that he was the Meſſiah. Thus the Spirit of God witneſſes in general who are the Sons of God; giving Characters whereby they may be known, as walking after the Spirit, loving the Brethren, &c. This we know by the Spirit of God ſpeaking in the word: but that we do theſe things, we know by our own ſpirits, which we muſt appeal to, and examine about it, this being the Candle of the Lord which ſearches the hidden parts of the belly,Prov. 20.27. 2 Cor. 1.12. that is, our moſt ſecret thoughts, and the witneſs thereof is the teſtimony of our Conſciences; therefore if we would have the witneſs of the Spirit, we muſt ſee in the Scripture what that witneſſes about thoſe that ſhall be ſaved, and then conſult our own ſpirits, and if we find thoſe things in our ſelves that do accompany Salvation, the Concluſion follows, that we ſhall be ſaved.
But further, it may be ſaid to witneſs to or with our ſpirits, as it witneſſes in its effects, which the Spirit it ſelf may be properly ſaid to do: things are ſaid to witneſs in Scripture, when they are a real proof of any thing, as the ruſt of Silver and Gold witneſſeth againſt the owners. So mens wickedneſs ſaith, or teſtifies,Jam. 5.3. Pſal. 36.1. that they have no fear of God before their Eyes. So perſons are ſaid to teſtify or bear witneſs by their Works, as the Holy Ghoſt is a witneſs of Chriſt's Exaltation, by the Miracles which he wrought;Act. 5.32. and God did bear the Apoſtles witneſs both with ſigns and wonders, and divers gifts of the Holy Ghoſt: Heb. 2.4.and thus the Spirit bears witneſs with our ſpirits, that we are the Children of God,Ezek. 36.27. by that filial frame or Spirit of Adoption which he puts in us. And by bringing forth in us the fruits of the Spirit,Gal. 1.16. ſhe reveals his Son in us. We knowing that he abides in us, 1 Jo. 3.24.by the Spirit which he hath given us.
I will now proceed to ſpeak of the ſealing of the Spirit; and I deſire this may be obſerved, that whenever the Scripture ſpeaks thereof, it doth not ſpeak of the Covenant, or of our Salvation being ſealed to us: but of our being ſealed. 2 Cor. 1.22 Eph. 1.13.4.30.Now we muſt know, that a Seal is not a Natural, but an Inſtituted Sign: and it being a particular mark belonging to ſome perſon, it ſignifies his ratifying or confirming any thing that it is applied to. And Seals were uſed in three Caſes: 1ſt. For the confirming of Writings, being an Evidence of a man's conſent to what he hath ſet his Seal to.Eſth 3 12. Jer. 32.10. Dan. 6.17. 2dly, It is for keeping a thing ſure, as the Lyons Den, and Chriſt's Sepulchre, not by force; Wax is not proper for that; but for ſecuring it ſo as none can meddle with it but it will be known. 3dly, It was uſed for marking things that they might be known to whom they did belong, and to diſtinguiſh them from other mens; and they did not only mark things or Goods, but Perſons. We read in Heathen Authors, as Plutarch in Nicias, that they did ſometimes mark their Captives or Servants in the Forehead. And hence probably the Scripture ſpeaks ſo oft of Marking and Sealing the Servants of God;Ezek. 9.4. Rev. 7.3, 4.9.4. Rev. 13.16. Pſ. 4.3. ſo the Beaſt is ſaid to mark thoſe that did enjoy any privileges under him. Thus when God doth ſet apart any for himſelf, as David expreſſes it, he ſeals them, or marks them for his own. And as the Emperors had not only their Superſcription, but their Image impreſſed on their Coin;Matth. 22.20. Col. 3.10. ſo God impreſſes his own Image on his People, or renews them after his own Image.
And if it be ſaid, That they were ſealed with the Holy Spirit of Promiſe after they believed; as if it were not the Impreſſion of the Image of God upon us at our firſt Converſion, but ſome work of the Spirit afterwards.
I anſwer, Thoſe that make this ſealing to be the confirming or aſſuring our Juſtification and Salvation to us, ſuppoſe it is done at our firſt believing in the direct Act of Faith: So, if they make this Objection, let them Anſwer it themſelves. I add, that this is not an Act finiſhed in a moment, as a Seal may be ſet upon Wax; but a Progreſſive Work, and the Impreſſion is made clear and deeper by degrees: We being changed into his image from glory to glory. 2 Cor. 3.18.And laſtly, The Greeks take much liberty in the change of their Tenſes, and there is the ſame Tenſe uſed here, which is uſed where it is ſaid,Mark 16.16. he that believes ſhall be ſaved.
I will now add ſomething briefly about the earneſt of the Spirit, which the Scripture ſpeaks ſometimes of.2 Cor. 1.22. Chap. 5.5. Eph. 1.14. By the laſt of which places it is evident, that by the earneſt of the Spirit, he means the Spirit as an earneſt, as the ſign of Circumciſion is Circumciſion for a Sign.Rom. 4.11. Some take the word (which is borrowed from the Eaſtern Languages) in a large ſenſe, for a pledge, pawn, or earneſt; but in this caſe it is properly rendred earneſt; for there is a great difference betwixt a Pawn, or Pledge, and an Earneſt: The former is ſomething depoſited or left with another for ſecuring what hath been taken up or borrowed; and it is ſomething of another kind, and of greater (or at leaſt equal) Value with what it is left in pawn for. But an earneſt is ſomething given at the making of a Bargain, for the ratifying and confirming of it; and it is of the ſame kind with what is afterwards to be paid, and but a ſmall part of it. Now we can have no Pledge of future Glory, there being nothing of equal value to it; but God gives us his Spirit, or as he doth ſometimes expreſs it,1 John 3.24. Chap. 4.13. of his Spirit; of the Gifts and Graces of it; and this is the Earneſt of our Inheritance, Grace differing from Glory in degree only, not in kind: As here we know but in part, but then ſhall know as we are known; 1 Cor. 13.9, 12.and as our Knowledg, ſo our Love and Joy ſhall then be perfected; and what we receive here of the Spirit, doth aſſure us of receiving the full ſum of the Glory promiſed.Phil. 1.6. And as the Earneſt that we receive at the making of a Bargain, doth not only confirm the Bargain, but is of ſome Ʋſe to us at preſent, tho it be but a ſmall part of the whole; ſo thoſe Graces of the Spirit which he here works in us, are (in the exerciſe thereof) our greateſt Comfort and Happineſs in this World, and are Prelibations and Foretaſts of our Future Happineſs, and are therefore called the firſt fruits of the ſpirit; Rom. 8.23.being a ſmall part of the full Harveſt of Glory, which we ſhall reap hereafter. In ſhort, We do by the Spirit of God know the things that are freely given to us of God: He enabling us to diſcern Spiritual things, and to make a right Judgment of them;1 Cor. 2.12, 13, 14, 15. Epheſ. 4.23. renewing us in the ſpirit of our minds, as well as in our inferior Faculties; ſo, that as there is a ſaving work upon the whole Soul, which we are to make a Judgment of, there is likewiſe Knowledg and Judgment, or Wiſdom and Spiritual Ʋnderſtanding, Phil. 1.9. Col. 1.9.to determine concerning our Spiritual Eſtate: As thoſe of full Age by reaſon of uſe, have their ſenſes exerciſed to diſcern both good and evil. Heb. 5.14.But that communion of the holy ghoſt which the Apoſtle prays might be with all the Corinthians, 2 Cor. 13.14.and ſo with all Believers, whereby he communicates to us all thoſe good things which Chriſt hath obtained for us,John 16.15. is known only to thoſe humble and circumſpect Chriſtians which love God, and give proof of it by keeping his Commandments. John 14.23.So that as it is the Bleſſing of the Lord that makes rich; yet the hand of the diligent: Prov. 10.4, 22.the bleſſing of the Lord going along with our diligence. So it is by the Spirit of God, that we know the things given to us of God; yet by giving all diligence, we make our Calling and Election ſure; the Spirit of God both exciting us to, and aſſiſting us in the exerciſe of Grace, and encouraging ſuch diligence by Spiritual Comforts. And as thoſe that do his will, ſhall know of the doctrine whether it was of God, or whether he ſpake of himſelf. John 7.17.So they ſhall know the Work which they find in themſelves, whether it be from moral Principles, fleſhly Wiſdom, reſtraining Grace, or from renewing Grace, and ſo of thoſe things that accompany Salvation.Heb. 6.9.