An Offer of Farther Help to Suffering Saints, Chapter 5
CHAP. V. In which the neceſſity of getting clear evidences of this work of Grace in us, in order to our readineſs for ſufferings is held forth; the nature of that evidence opened, and divers things that cloud and obſcure it removed out of the way.
I Have done with habitual readineſs, conſiſting in an inwrought work of Grace. The following particulars are the things in which our actual readineſs lies. And of them that which comes next to be handled, is the getting of clear evidences in our own ſouls that this work hath been wrought on us, this will exceedingly tend to your ſtrengthning and comfort in a ſuffering hour. Bleſſed Paul who here profeſſeth himſelf ready both for Bonds and Death, was clear in this point, 2 Tim. 4.6, 7. 2 Tim. 1.12. And indeed had he been cloudy and dark in this, he could not have ſaid, I am ready. No, no, he had been in an ill caſe to undertake that Journey to Jeruſalem: And thou wilt find it a ſingular advantage in dark and difficult dayes to have all clear and …ght within. Now for the opening of this, I will …ew:
1. What the evidence or manifeſtation of the …ork of Grace is.
2. How it appears to be of ſuch great advantage … a ſuffering Saint.
3. Preſcribe ſome Rules for the obtaining …f it.
1. What it is. And in ſhort it's nothing elſe but the Spirit ſhining upon his own work in the hearts of Believers, thereby enabling them ſenſibly to ſee and feel … to their own ſatisfaction. And this is expreſt in Scripture under a pleaſant variety of Metaphors. Sometimes it is called the ſhedding alroad of the love of God in the heart, Rom. 5.5. ſometimes the lifting up of the light of Gods countenance, Pſal. 4.6. and ſometimes it's expreſt without a trope, by Chriſts manifeſting himſelf to the ſoul, John. 14.21.
For the opening of it, I deſire you would conſider theſe ſix things.
1. That it is attainable by Believers in this life, and that in a very high degree and meaſure. Many of the Saints have had it in a full meaſure, 1 Cor. 2.12. 1 John 3.24. John 21.15.
2. Though it be attainable by Believers, yet it is a thing ſeparable from true Grace, and many precious ſouls have gone mourning for the want of it, Iſa. 50.10. This was ſometimes the caſe of Heman, David, Job, and multitudes more.
3. During its continuance it is the ſweeteſt thing in the world. It ſwallowes up all Troubles, and doubles all other Comforts: It puts more gladneſs into the heart, then the increaſe of Corn and Wine, Pſal, 4.6. Suavis hora, ſed brevis mora; ſapit quidem ſuaviſſime, ſed guſtatur rariſſime, Bern.
4. Both in the continuation and removal of i… the Spirit acts arbitrarily. No man can ſay how long he ſhall walk in this pleaſant Light, Pſal. 30.7… By thy favour thou haſt made my Mountain ſtand ſtrong: thou hiddeſt thy face, and I was troubled. And when in darkneſs, none can ſay how long it will be… ere that ſweet Light break forth again. God can ſcatter the Cloud unexpectedly in a moment, Cant. 3.4. It was but a little that I paſſed from them, but I found him whom my ſoul loveth. There is ſuch an obſervable difference in David's Spirit in ſome Pſalms , as if one man had written the beginning, and another the end of them.
5. Though God can quickly remove the darkneſs and doubts of a ſoul; yet ordinarily the Saints find it a very hard and difficult thing to obtain and preſerve the evidences of their Graces. Such is the darkneſs, deadneſs, and deceitfulneſs of the heart, ſo much unevenneſs and inconſtancy in their practice, ſo many counterfeits of Grace, and ſo many wiles and devices of Satan to rob them of their peace, that few (in compariſon) live in a conſtant and quiet fruition of it.
6. Notwithſtanding all theſe things which increaſe the difficulty, yet God hath afforded his people a ſure Light, and ſufficient means in the diligent uſe and improvement whereof they may attain a certainty of the work of Grace in them. And there is a threefold Light by which it may moſt clearly and infallibly be diſcovered.
1. Scripture Light, which is able to diſcover the ſecrets of a mans heart to him; and is therefore compared to the Anatomizers Knife, Heb. 4.12.
2. The innate Light of Grace it ſelf; or if you will the Light of Experience, 1 John 5.10. It hath ſome properties and operations which are as eſſential, neceſſary, and inſeparable, as heat is to the fire, and may be ſenſibly felt and perceived by the Soul, Pſal. 119.20.
3. The Light of the Spirit, ſuperadded to both the former, which is ſometimes called its Earneſt, ſometimes its Seal. The Spirit doth both plant the habits, excite and draw forth the acts, and alſo ſhine upon his own work that the Soul may ſee it; and that ſometimes with ſuch a degree of Light, as onelyonly begets peace, and quiets the heart, though it do not fully conquer all the doubts of it. And at other times the heart is irradiated with ſo clear a Beam of Light, that it's able to draw forth the triumphant Concluſion, and ſay, Now I know the things that are freely given me of God. I believe and am ſure.
And ſo much briefly for the opening of the nature of this evidence.
2. I ſhall ſhew you the neceſſity of it to a ſuffering Saint, in order to the right management of a ſuffering condition.
And this will appear by the conſideration of five things.
1. Dem, 1 You will readily grant that the Chriſtians love to God hath a mighty influence into all his ſufferings for God. This Grace of love enables him victoriouſly to break through all difficulties and diſcouragements. The Flood's cannot drown it, nor the Waters quench it, Cant. 8.6, 7. It facilitates the greateſt hardſhips, 1 John 5.3. And whatever a man ſuffer, if it be not from this principle, it is neither acceptable to God, nor available to himſelf, 1 Cor. 13.3.
But now nothing more inflames and quickens the Chriſtians love to God, then the knowledge of his intereſt in him, and the ſenſible perception and taſte of his love to the Soul. Our love to God is but a reflection of his own love: And the more powerfull the ſtroke of the direct Beam is, the more is the reflex Beam alſo. Never doth that flame of Jah burn with a more vehement heat, then when the Soul hath the moſt clear manifeſtations of its intereſt in Chriſt and his benefits, Luke 7.47.
It muſt needs be of ſingular uſe to a ſuffering Saint, Dem. 2 becauſe it takes out the ſinking weight of affliction. That which ſinks and breaks the Spirit, is the conjunction and meeting of inward and outward troubles together; then if the Lord do not ſtrangely and extraordinarily ſupport the Soul, it's wrackt and overwhelmed as the Ship in which Paul ſailed was, when it fell into a place where two Seas met, Acts 27.41. Oh how tempeſtuous a Sea doth that Soul ſail in, that hath fightings without, and fears within! How muſt that poor Chriſtians heart tremble and meditate terrour, that when he retires from troubles without for ſome comfort and ſupport within, ſhall find a ſad addition to his troubles from whence he expected relief againſt them! Hence it was that Jeremy ſo earneſtly deprecates ſuch a miſery, Be not thou a terrour to me, thou art my hope in the day of evil, Jer. 17.17. This is prevented by this means: If a man have a clear breaſt, and all be quiet within, he is like one that hath a good Roof over his head when the Storm falls. We glory in tribulation, becauſe the love of God is ſhed abroad in our hearts, Rom. 5.3, 5.
It is a fountain of joy and comfort in the darkeſt and ſaddeſt hour. Dem. 3 Hence the glorious triumphs of Saints in their afflictions, Rom. 5.5. and in the Chriſtians joy in the Lord, lies much of his ſtrength for ſufferings, Neh. 8.10. If once the Spirit droop and ſink, the man is in a bad caſe to ſuffer: holy joy, it is the Oyl that makes the Chariot-wheels of the Soul free to follow the Lord; Non tardat uncta rota. To ſuffer with joyfullneſs for Chriſt is a qualification that Gods Eye is much upon in his ſuffering Servants, Col. 1.11. How did theſe famous Worthies magnifie Chriſt, and glorifie Religion by the holy triumphs of their faith and joy under tribulation! One kiſs'd the Apparator that brought him news of his Condemnation, and was like a man tranſported with an exceſs of joy. Another upon the pronouncing of the Sentence, kneels down, and with hands and eyes lifted up, ſolemnly bleſſes God for ſuch a day as that. Oh how is Chriſt magnified by this! And this can not be untill intereſt be cleared. It's true the faith of recumbency gives the Soul a ſecret ſupport, and enables the Chriſtian to live; but the faith of evidence keeps him lively, and prevents all thoſe uncomfortable and uncomely ſinkings and deſpondencies of ſpirit, 2 Cor. 4.16, 17. and therefore cannot but be of ſingular uſe to a ſoul at ſuch a time.
Laſtly, Dem. 4 It is of ſpecial uſe to a Chriſtian under ſufferings, inaſmuch as it enables him to repell the temptations that attend upon ſufferings. Nothing ſets a keener edge upon his indignation againſt unworthy compliances, then this. Indeed a poor cloudy and dubious Chriſtian will be apt to catch at deliverance, though upon terms diſhonourable to Chriſt: but he that is clear in point of intereſt, abhors compoſitions and capitulations upon unworthy terms and conditions, Heb. 11.35. Heb. 10.34. He that ſees the gain and reward of ſuffering, will think he is offered to his loſs, when life and deliverance are ſet before him upon ſuch hard terms as ſin is.
And thus you ſee what influence it hath into a ſuffering condition.
3. In the next place I promiſed to preſcribe ſome Rules for the attaining of this Evidence, and the diſpelling of thoſe Doubts by which it is uſually clouded in the ſouls of Believers. And oh that by the faithfull uſe of them you may attain it againſt a ſuffering day come upon you.
And the firſt Rule I ſhall give you is this. Rule. 1 Make it your buſineſs to improve Grace more; for the more vigorous it is, the more evidential it muſt needs be, 2 Pet. 1.5, 6, 7, 8, 9, 10, 11. Oh how much time have many Chriſtians ſpent in enquiring after the loweſt ſigns of ſincerity, and what may conſiſt with Grace; which had they ſpent in the diligent improvement of the means of Grace for the increaſing of it, they would have found it a ſhorter cut to peace and comfort by much.
Miſtake not the Rule by which you are to trie your ſelves, Rule. 2 leaſt you gain a falſe judgement upon your ſelves. Some are apt to make thoſe things ſigns of Grace, which are not; and when the falſeneſs of them is detected, how is that poor Soul plunged into doubts and fears, that leaned upon them. As now, If a man ſhould conclude his ſincerity from his diligence in attending on the Word preached; this is but a Paralogiſm (as the Apoſtle calls it) Jam. 1.22. by which a man deceiveth his own Soul: For that which is a note or mark, muſt be proper to the thing notified, and not common to any thing elſe. There are divers ſorts of marks; ſome are excluſive, the principal uſe of which is to convince bold Pretenders, and diſcover Hypocrites. Such is that, 1 Cor. 9.9. It is a moſt certain ſign… where theſe are, there is no Grace; but yet it will not follow on the contrary, that where theſe are not, there is Grace. See Luke 18.11. Others are …eluſive, the uſe of which is not ſo much for trying of the truth; and the ſtrength and degrees of Grace. As now when Faith is deſcribed by the radiancy of it, or by ſome of its heroick acts and promiſes made to ſome raiſed degrees and operations of it, as that, Epheſ. 3.12. &c. Here a miſtake is eaſily made. Beſides theſe, or rather bewixt theſe, are another ſort of marks, which are called poſitive marks; and theſe agreeing to the loweſt degree of Grace, are for the trial of the truth and ſincerity of it. Such are theſe, 1 John. 4.13. 1 John 2.3. Matth. 5.3. Be ſure to try by a proper mark.
Take heed of ſuch ſins as violate and waſte the Conſcience: For theſe will quickly raiſe a miſt, Rule. 3 and involve the Soul in clouds and darkneſs, Pſal. 51.8. &c. Such are ſins againſt Light, and the reclamations of Conſcience.
Labour to ſhun thoſe common miſtakes that Chriſtians make in judging of their ſtate; Rule. 4 amongſt which I ſhall ſelect theſe five as principal ones.
1. Call not your condition into queſtion upon every failing, and involuntary lapſe into ſin. Iniquities prevail againſt me: as for our tranſgreſſions, thou ſhalt purge them away, Pſal. 65.3. In ſhort, thou needeſt not call thy condition into queſtion, provided thou find thy Spirit working as Paul's did under the ſurpriſals of temptation: viz If (1) thou do approve of, and delight in the Law, though thou fall ſhort of it in thy practice, Rom. 7.12, 14. (2) If thy failings be involuntary, and againſt the reſolution and bent of thy Soul, verſ. 25.18, 19. (3) If it be the load and burden of thy Soul, verſ. 24. (4) If the thoughts of deliverance comfort thee, verſ. 25.
2. Queſtion not the truth of thy Grace, becauſe it was not wrought in the ſame way and manner in thee, as in others: For there is great variety, as to the circumſtances of time and manner betwixt the Spirits operations upon one, and another. Compare the Hiſtory of Paul's Converſion with that of the Jaylor, Zacheus, or Lydia.
3. Conclude not that you have no grace, becauſe you feel not thoſe tranſportations and raviſhing joyes that other Chriſtians ſpeak of. If thou canſt not ſay as Paul doth, Rom. 8.38. yet bleſs God, if thou canſt but breath forth ſuch language as that, Mark 9.24.
4. Say not thou haſt no Grace, becauſe of the high attainments of ſome Hypocrites, who in ſome things may excell thee. When ſome perſons read the ſixth Chapter to the Hebrews, they are ſtartled to ſee to what a glorious height the Hypocrite may ſoar; not conſidering that there are theſe three things wherein they excell the moſt glorious Hypocrite in the world. (1) That Self was never dethroned in Hypocrites, as it is in them. All that an Hypocrite doth is for himſelf. (2) The Hypocrite never hated every ſin, as he doth; but hath ſtill ſome Agag, Rimmon, or Delilah. (3) That the Hypocrite never acted in duty from the bent and inclination of a new nature, taking delight in heavenly imployment, but is moved rather as a Clock by the weights and poiſes of ſome external motives and advantages.
5. Conclude not you have no Grace, becauſe you grow not ſo ſenſibly, as ſome other Chriſtians do. You may be divers wayes miſtaken about this. (1) You may meaſure your growth by your deſires and then it appears nothing; for the Chriſtian aim high, and graſps at all. (2) Or by comparing your ſelves with ſuch as have larger capacities, time, and advantages then you. (3) Or by comparing your Graces with other mens Gifts, which you miſtake for their Graces. (4) Or by thinking that all growth is upward in joy, peace, and comfort; whereas you may grow in mortification and humility, which is as true a growth as the former. Oh! take heed of theſe miſtakes; they have been very prejudicial to the peace of many Chriſtians.
Laſtly, Decline not ſufferings when God gives you a fair call to them. Rule. 5 Oh! the Chriſtians ſuffering time is commonly his cleareſt and moſt comfortable time. See that Golden Letter of Pomponius Algerius, P— Then the ſpirit of God and glory reſteth on them, 1 Pet. 4.14. That which hath been in ſuſpence for ſome years, is decided and cleared in a ſuffering hour. And thus I have ſhewed you how to attain this neceſſary qualification alſo.