The Way to the Tree of Life, Part 1 · Chapter 7

The Way to the Tree of Life · Part 1 · Chapter 7

p. 76CAP. VII. Who they are that profit by reading the holy Scriptures; that they muſt be men of ſpirituall mindes.

IT is an evident and known truth, They muſt have ſpiritual minds that underſtand the Scriptures; Becauſe the Scriptures thē ſelves are ſpirituall.that to the apprehending of any thing, there muſt be a correſpondence in nature, between the faculty, and the object that it apprehends, as between light and the eye, between meat and the taſte. Seeing therefore (as we have made it evident already) the moſt part of the matters handled in Scripture are ſpirituall, it is impoſſible that they ſhould be comprehended by any other then by a ſpirituall minde, 1 Cor. 2.15. A naturall man being as uncapable of the right underſtanding of ſpirituall things, as a beaſt is of rationall diſcourſe. That is, both uncapable to comprehend them in p. 77their own nature, and much more to approve them, ſeeing he eſteems them fooliſhneſſe, 2 Cor. 2.14.

It is true, Yet it is all mens duty to read and ſtudy them.that the ſtudy of the Scriptures is every mans duty, according to that generall exhortation, John 5.39. ſeeing they were intended by God unto the whole Church, whoſe revealed will is, that all men ſhould be ſaved, and come to the knowledge of the truth, 1 Tim. 2.4. And if all men are bound to doe the things revealed, Deut. 29.29. it muſt needs be granted, that they are bound to know them. Wherefore it muſt neceſſarily follow, that none can be excluded from the reading of the Scriptures, in which thoſe duties are preſcribed. All that we affirm is this, But onelyonly ſpirituall men profit by them as they oughtthat of thoſe that doe, and ought to read them, none can profit by them as they ought, unleſſe they be men of ſpirituall mindes, without which they can neither underſtand nor beleeve them; & ſuch as mixe not the word with faith profit not by it at all, Heb. 4.2.

Notwithſtanding, Notwithſtanding thoſe that come not prepared with a good heart, 1. May receive it while they are reading.the endeavours of thoſe that have not yet gotten ſuch ſpirituall mindes, are not altogether vain, if there be in them any true deſire to get the knowledg of thoſe heavenly myſteries revealed therin. For though they come not prepared with ſuch an heart as is required, when they take the work in hand, yet God may give it them while they are about the duty, as he opened Lydiaes heart, while ſhe was hearing S. Pauls Sermon, Acts 16.24. and converted three thouſand in hearing of Saint Peters Sermon, Act. 2.41. p. 78Or the Spirit may afterwards bring thoſe things to remembrance, 2. Or the Spirit may bring them after to remembrace. 3. Or at leaſt they may by reading be reſtrained, if not converted.which they ſeemed to ſleight at the firſt reading, and may then work effectually by them, as he dealt with his own Apoſtles, Iohn 12.16. Or laſtly, though there follow no effectuall work of grace, yet there may enſue, by the knowledge of the ways of godlineſſe, ſome reſtraint from evill, and the practiſe of ſome good duties, as Herod did many things upon Iohn Baptiſts preaching, Mark 6.20. though he were far from effectuall reformation.

SECT. I. The deſcription of a ſpirituall man.

A Spirituall man is a member of Chriſt, A ſpirituall man is, 1. A member of Chriſt.endowed by his Spirit, with an habituall power to comprehend and embrace all things ſpiritually. We call him a member of Chriſt, becauſe he becomes ſuch an one in the very inſtant of his regeneration, being united to him by the Spirit of ſanctification. For ſeeing there is no fountain of life but God alone, nor any means of conveighing it to us, but onelyonly by Chriſt, eſpecially the life of grace, Iohn 5.26. who therefore cals himſelf the life, Iohn 14.6. and with whom our life is hid in God, Col. 3.3. we cannot receive this ſpirituall life any way, but by our union with him. Wherefore every regenerate perſon is ſaid to abide in Chriſt, Iohn 15.4. to live in him, Gal. 2.20. to dwell in him, Eph. 3.17. to be a member of his body, 1 Cor. 12.27. to be quickned in him, p. 79Eph. 2.5. to be created in him, Eph. 2.10. to bee nouriſhed and encreaſe in him, Col. 2.19. So evident a truth it is, that every regenerate perſon is made a member of that body, whereof Chriſt is the head.

This perſon thus made a member of Chriſt, 2. By his Spirit abiding in him.hath the ſame ſpirit, by which he is united unto Chriſt, continually flowing unto him, from him who is the head and fountain of life, and quickning him with that habituall power, which enableth him to do all things ſpiritually. A power it muſt be, to diſtinguiſh it from thoſe acts of illumination wrought ſometimes in unregenerate men, as in Balaam, Num. 23.5. & 24.15, 16. and Saul, 1 Sam. 10.10. whereby they have ſome light at preſent, and remain afterwards in darkneſſe, (like the Air illightened by the Sun, which retains that light no longer then the Sun ſhines into it, becauſe it hath no fountain of light in it ſelf) whereas a regenerate man hath an anointing abiding in him, 1 Iohn 2.27. a mind to know God, 1 Iohn 5.21.

We call this power habituall, 3. And planting in him a ſpirituall ability,(wanting a fitter name to expreſſe it) becauſe it abides conſtantly in him that receives it, as habits doe in thoſe that have them, from which notwithſtanding it differs, becauſe habits are partly, and ſometimes wholly, acquired by uſe, and often practiſe, whereas this is not gotten, but infuſed. And beſides, this cannot be loſt as naturall habits may, but abides for ever, Iohn 14.16. as flowing to him that enjoys it, from the never-failing ſprings of p. 80Gods all-ſufficiency, and immutability, and conveighed unto him, and continued by the infallible means of his inſeparable union with Chriſt, by the eternall Spirit.

We tearm it for diſtinctions ſake a power or ability (though in proper ſpeech names of natural things cannot in all things expreſſe or fit thoſe which are ſpirituall.) Called a ſeed.The Scriptures tearm it a ſeed, 1 Iohn 3.9. as being indeed the beginning of ſpirituall renovation, from which it grows and encreaſeth to farther perfection: ſometimes they tearm it a ſpring or fountain, A ſpring or fountain.as Iohn 4.14. yeelding a laſting ſupply of grace, as a fountain doth of water: ſometimes from the Authour from whom it is derived, The life of Chriſt. Aſpirituall principle,the life of Chriſt, 2 Cor. 4.10, 11. There are that call it a ſpirituall principle, and that is the name that we ſhall moſt frequently uſe in the enſuing diſcourſe.

What name ſoever we give it, we may not conceive it to be a new faculty, added unto thoſe which are in men by nature. A man when he is regenerate, hath no more faculties in his ſoul, then he had before he was regenerate. Which is no faculty added to thoſe which are naturall. But a natural faculty altered,Only in the work of regeneration, thoſe abilities which the man had before are improved, and receive a farther ſtrength to comprehend, and work ſpiritually, as they did naturally before regeneration. Thus our bodies in the reſurrection from the dead, ſhall have no more, nor other parts then they have at preſent, onelyonly thoſe which are now naturall, ſhall then be made by the power of God ſpirituall, 1 Cor. 15.44.

p. 81But a more lively reſemblance of this change in the faculties of the ſoul, And brought under the government of the Spirit;in this work of regeneration, we may diſcern in thoſe naturall and ſenſitive faculties, which we have common with beaſts; For they having no higher principle then ſenſe, uſe them ſenſually, but a man, enjoying the ſame faculties, under the command of a reaſonable ſoul, uſeth them rationally. So happens it in a regenerate man, his underſtanding, will, and affections, which when they had no other command but reaſon, had no more but rationall operations, now being under the guiding of the Spirit of Chriſt, ruling in him, work ſpiritually. Hence it is, that a regenerate man every where in Scripture is ſaid to walk after the Spirit, Rom. 8.1. to be led by the Spirit, Gal. 5.18. to walk in the Spirit, ver. 25.

This principle of ſpirituall life, Which is the root of ſpiritual habits improperly ſo called.planted in a regenerate perſon, by his union with Chriſt, is the fountain or root of all thoſe habits of ſpirituall grace, which are ſeverally diſtinguiſhed by the names of faith, hope, love, fear, &c. although to ſpeak properly, Properly onelyonly diverſifications of the actings of that ſpirituall principle.they are but the diverſifications of the actings of that ſpirituall principle within us, diſtinguiſhed by theſe names, which withall, after the manner of naturall habits, are much encreaſed, and ſtrengthned by the uſe and much exerciſe of them, and are as much weakned by diſuſe and neglect of exerciſe. Out of that which hitherto hath been ſpoken, we may ſee, that a regenerate man hath in him theſe three things: Firſt, a principle of ſpirituall life. Secondly, ſpirituall p. 82habits of faith, hope, love, fear, &c. which flow or ſpring from that principle. Laſtly, ſpirituall motions and operations according to thoſe habits.

The manner of giving or planting this ſpirituall principle in a regenerate man, 4. Given by way of infuſing or ſhedding.we expreſſe by the tearm of endowing; now that wholly excludes all working or endeavours of men in gaining it, as indeed it muſt be acknowledged to be Gods gift, Iohn 3.10. In a more ſtrict ſignification it is called infuſing, or pouring in, or out, as that phraſe is applyed, Ioel 2.28. and Acts 2.35. to expreſſe the large and plentifull beſtowing of the gift of tongues, as it is in other places to ſignifie the like manner of giving other ſpirituall graces, which the Apoſtle affirms God ſhed on us abundantly through Chriſt, Tit. 3.5, 6.

This phraſe of infuſing or ſhedding (as hath already been intimated) implies men to be meerly paſſive, Manifeſting man to bee meerely paſſive in receiving it.in receiving this ſpirituall life, yet not altogether as veſſels are in receiving that which is poured into them. To make this more evident, the holy Ghoſt ſets out that ſtate, in which grace finds us, being yet unregenerate, by the name of death, Eph. 2.1.5. as it doth our regeneration by the name of quickning, Eph. 2.5. begetting again, 1 Pet. 1.3. and 1 Iohn 5.18. new birth, Iohn 3.3.5. and 1 Pet. 1.23. creating, Eph. 2.10. whence regenerate men are tearmed new creatures, Gal. 6.15. All phraſes which imply us to be as meerly paſſive in the act of our renovation, as we were in our firſt creation or generation.

p. 83Indeed if your New birth, were no more, but the improving of ſomething which we had in us before, or the ſtrengthning only of that which was weake in us, it is true that man himſelfe might cooperate with the Spirit of Chriſt in this worke. But ſeeing it appeares to be the beſtowing of that which was not at all; what is there, in the man to be regenerate, that can cooperate with the Spirit, in his Regeneration? Nature can doe nothing, unleſſe it be to hinder and oppoſe the worke. For we know that is enmity againſt God, Rom. 8.7. and cannot receive the things of God: 1 Cor. 2.14. At the beſt we know nature is but the matter which is renewed, or new formed; and matter, as we all know, can have no operation at all. As for grace or ſpirituall life, we know we had none at all, till it was infuſed, and that which is not at all, cannot poſſibly have any operation. So that it muſt needes bee granted that there is nothing in a man to be regenerate, that can worke any thing at all in the act of his regeneration.

It being granted then that a man is meerely paſſive in the worke of his regeneration, And therefore not to be diſcerned by us how it is wrought. Though we may diſcerne 1 the preparations thereunto:it muſt needs be impoſſible for him to diſcover how it is wrought, as impoſſible as it is for one to know how he receives his owne life. It is true that he may diſcerne the preparations to the worke, ſuch as are thoſe terrours and agonies which oftentimes are before the worke of regeneration, and are raiſed in a mans heart, by the diſcovery of his owne miſerable condition, in which he ſtands, p. 84and of the unability of all the creatures in the world to bring him any helpe, ſeconded with ſome ſerious deliberations what to doe, and ending in ſome deſires and purpoſes to make uſe of ſome meanes for the eſcaping of Gods wrath, if it may be. Such motions as theſe are, by which the heart is many times prepared for the worke of regeneration (which may be reſembled to the heating of metalls before they melt, and are caſt into the molde to be faſhioned) becauſe in them the ſpirit of a man is wrought upon in a naturall way, and by the helpe of naturall reaſon one may diſcerne, as any creature that makes uſe of ſenſe and motion, cannot chooſe but diſcerne and know what it ſelfe doth.

Much more may a perſon regenerate, 2. and firſt operations thereof.diſcerne and underſtand the motions and operations, that are performed by him, after he is regenerate, ſeeing it is evident that in them his ſpirit workes together with the Spirit of Chriſt. OnelyOnly the firſt act of infuſing and receiving grace, being wrought in us, and not by us, yea and that in an inſtant, and not by degrees, is impoſſible to be diſcerned, how it is wrought, either by nature, which underſtands not ſpirituall things, or by ſpirituall ſenſe, which (as we have ſeene already) flowes from that ſpirituall life newly received, and therefore cannot diſcerne what was done before it had any beeing at all.

Notwithſtanding, it is not impoſſible for a regenerate man to feele the very firſt illapſe of the Spirit into the ſoule, for it may bring that ſenſe p. 85with it ſelfe, although it doth not alwayes ſo, Yet it may bring the ſenſe of it ſelfe even in the inſtant of receiving it, but not uſually.nor perhaps uſually; for though when a blinde man receives ſight, he muſt needes know that he ſees, as ſoone as he ſees, yet in receiving this ſpirituall life it is not ſo. The giving of ſpirituall life, and the giving of the ſenſe of it, be two diſtinct acts of the Spirit, which may, but doe not alwayes, goe together. Howſoever even in ſuch perſons as in the inſtant of regeneration feele themſelves regenerate, though they know what is wrought in them, yet how it is wrought they cannot underſtand.

The author of this worke of regeneration is Chriſt by the Spirit. Unto this, By the Spirit of Chriſt.the faſhioning and quickning of all things that are created, and continually renewed, is aſcribed, as in the firſt Creation, Gen. 2.2. the Spirit is ſaid to move upon the waters, that is, to faſhion and form that rude maſſe out of which all things were made, that Spirit garniſhed the Heavens, Job 26.13. And the renovation of all things by continuall propagation is aſcribed to the ſame Spirit. Pſal. 104.30. and more eſpecially the infuſing of the ſoule: Gen. 2.7. Job 33.4. So that the abilities thereof are moſt ſignificantly termed The Spirit of underſtanding, Iob 32.8. of ſtrength and courage, Iudg. 14.6. of counſell and government, Numb. 11.25. and 1 Sam. 10.9, 10. But above all, the Supernaturall abilities of Grace and Sanctification, are aſcribed to the ſame Spirit, 1 Cor. 12.8.9. called for that cauſe The Spirit of Sanctification: 2 Theſ. 2.13. and 1 Pet. 1.2. in ſo much that all graces of p. 86regeneration are termed the fruits of the Spirit. Gal. 5.22. This Spirit reſting on Chriſt. Iſa. 61.1. (who is for that cauſe ſaid to be anointed with the oyle of gladneſſe above his fellowes, Pſal. 45.7.) and to be full of grace, Iohn 1.14. as having the Spirit given him not by meaſure, Iohn 3.34. flowes from him to all his members (as the head ſends out influence of life to all the body) ſo that of his fulneſſe they all receive, grace for grace, Iohn 1.16. that is, graces anſwerable to his graces:

SECT. II. Of the ſpirituall mans operations.

THe operations of a ſpirituall man we have, in the former deſcription, expreſſed by the terms and phraſe of Comprehending, and Embracing, All things Spiritually. Where, under the termes of Comprehending and Embracing, we underſtand all the ſeverall kinds of the operations of a ſpirituall man, and by All things, we note the ſubjects of thoſe operations, and by the laſt terme Spiritually we ſignifie the manner of thoſe ſeverall workings or motions.

Comprehending, 1. Comprehending implying all the acts of the underſtanding.is properly that act of the underſtanding, by which we conceive ſuch things as are repreſented us, which is the ground of our judging of them afterwards, but in this place we underſtand by it, both the apprehenſion of ſuch as are repreſented and the judging of them, after they are apprehended, by way either of approbation or diſallowing; both theſe acts of the underſtanding p. 87the Apoſtle mentions, Phil. 1.9. Againe, although embracing ſeeme firſt to import election of the will, 2. Embracing, including the motions of the will and affections.yet here we include under it the proſecution of things choſen, with the affections of deſires, hopes, cares, joyes, &c. Together with the oppoſite motions, of rejecting, hating, fearing, ſhunning &c. of ſuch things as the underſtanding in judgement diſallowes.

By All things we underſtand things of all kinds, 3. All things.whether naturall, or ſpirituall, or mixed. 1. Natural.Now Naturall things are all ſorts of creatures, with their ſeverall qualities, adjuncts and operations, which though they are themſelves naturall, yet their firſt cauſe, their dependences, ends, relations, and whole order of adminiſtration, are of ſpirituall conſideration, which therefore a meere naturall man can neither throughly comprehend, nor at all judge of aright, as the Pſalmiſt witneſſeth, Pſal. 92.6. as a ſpirituall man (which the Scripture calls a wiſe man) can doe, Hoſ. 14.9. neither conſequently can he make that right and holy uſe of them, which a ſpirituall man may doe, and doth uſually, Pſal. 64.10.

Spirituall things, 2. Spiritual.are God himſelfe in the firſt place, whom the world hath not knowne, John 17.25. as ſpirituall men doe, 1 Iohn 2.13. and next, the things freely given us of God, as the Apoſtle termes them, 1 Cor. 2.12. eſpecially Chriſt, with all his treaſures, which the Apoſtle affirmes none but a ſpirituall perſon can comprehend 1 Cor. 2.14. as being hid from all ages and generations, and manifeſted onelyonly to the Saints, p. 88Col. 1.26, 27. and that by God himſelfe, Mat. 11.25.

Thoſe things which are of a mixed nature, 3. Mixed.are ſpirituall things, expreſſed and repreſented by ſuch as are naturall, as are the Word and Sacraments. For in the word, the phraſes and formes of ſpeech are according to nature, and of uſe amongſt naturall men, but the things meant and expreſſed by them are ſpirituall. And in the Sacraments, the elements and the Sacramentall actions, by which they are uſed and applied, we know are naturall, but thoſe things that are repreſented by them, are wholly Myſticall and Spirituall: in both, the naturall man underſtands the phraſes, expreſſions, and rationall diſcourſe in the Word, and in the Sacraments, not only the viſible Elements and actions, but their ſignification alſo; but the things ſignified in both, ſeeing they are ſuch as eye hath not ſeene, and that cannot be comprehended by any Naturall meanes, they cannot be underſtood by any naturall man.

All the difficulty in unfolding this truth lyes in interpreting this terme Spiritually, 4. Spiritually.a word that may be taken in a double ſenſe, as is alſo the word Spirit whence it is derived. For a ſpirit in ſtrict ſignification, is that which is abſolutely and meerely ſo, and in that ſenſe the name is appropriated to God alone, Iohn 4.24. According to this ſenſe, Spirituall is that, which is of or belonging to God, or heavenly and ſpirituall. Comparatively a Spirit ſignifies that which is leſſe groſſe, or materiall, to which is oppoſed groſſe, carnall p. 89and ſenſuall: both ſenſes may be included under this terme, in this place.

Againe to comprehend ſpiritually may be referred: Firſt, to the object comprehended, Which referred to the object imports 1. to comprehend that in things which is ſpirituall. Or by a Spirituall Light to comprehend all things.and ſo it ſignifies to comprehend that which is ſpirituall in that object: Secondly, it may be referred to the meanes, and it ſignifies to comprehend things by a ſpirituall light or judgement. Laſtly, referred to the manner, it implies to comprehend in a Supernaturall way, which we ſpecially intend in this place, though withall we include both the former ſenſes.

What it is to comprehend, or underſtand things ſpiritually is hard to expreſſe, as it is hard to deſcribe, what it is to ſee or heare, which are well knowne to ſuch as ſee, or heare, but is impoſſible to be deſcribed ſo diſtinctly by diſcourſe. Reſembled by ſight, to which faith anſwers;The Scripture ſets it out by reſemblance of outward ſenſes, as Heb. 5.14. and amongſt the ſenſes ſets out the two wayes of diſcovering things ſpiritually, faith by ſight, and experience by taſte. So Abraham beleeving Chriſt by faith, is ſaid to ſee his day, Iohn 8.56. And taſte, which ſhadowes out ſpirituall experience.Moſes to ſee him that is inviſible, Heb. 11.27. And againe, we are ſaid to taſte, that is, prove by experience that the Lord is good, 1 Pet. 2.3. both are joyned together Pſ. 34.8. The two ſeverall wayes of comprehending things ſpiritually, Faith and Experience, we are now to enquire into, deſcribing them as plainely as the nature of them will give leave.

p. 90SECT. III. Of Faith, and the two ſorts of faith, Hiſtoricall, and Iuſtifying.

FAith or beleeving is in common uſe of ſpeech taken for inclining ſtrongly in opinion unto that of which we have no infallible aſſurance, Faith not taken here as oppoſed to certaine knowledge:and in that ſenſe it is oppoſed to knowledge, which ſignifies aſſurance of ſome thing upon certainty, Butimporting certain knowledge upon Divine teſtimony.and that moſt commonly by ſome ſenſe or other. But amongſt Divines, Faith is commonly taken for a full perſwaſion of any truth upon Divine Teſtimony. This Faith is uſually diſtinguiſhed into Hiſtoricall, Temporary, and Juſtifying Faith, (as for that which they tearme the faith of Miracles, it concernes not the ſubject that we have in hand.) But becauſe Temporary faith, will hereafter appear to differ not in nature, but onelyonly in ſome degree from Hiſtoricall faith, we ſhall need onelyonly to entreat of that and Juſtifying faith, at preſent.

The nature of true faith, and the difference between that, and the other, which we call Hiſtorical, will be moſt eaſily & clearly diſcovered, by ſetting downe a briefe deſcription thereof, True or juſtifying Faith deſcribed.and by explaining the ſeverall parts of it afterwards. We therefore define faith, to be a ſpirituall habite, by which a Regenerate man having in himſelfe, upon a Divine teſtimony, an evidence of the truth, and goodneſſe of the Promiſe, and Covenant of p. 91eternall Salvation through Jeſus Chriſt, relies on him onelyonly for everlaſting life, and bleſſednes.

We call Faith an habit, Which is, 1. An Habit, yet unlike it. 1. Seeing it is infuſed, not gotten by uſe. 2. And cannot, as habits may, be wholy loſt.becauſe it much reſembles thoſe habits which are properly ſo called, eſpecially in this, that it is hardly, or (according to truth) never to be removed or wholly loſt: Although otherwiſe it differ from them in this, that thoſe naturall habits are acquired by uſe, whereas faith is infuſed by the Spirit of grace, if we reſpect the firſt planting of it in the heart: Notwithſtanding, it cannot be denied, that when it is once rooted in the heart, it may be and is further ſtrengthened, and perfected by continuall uſe and exerciſe as our naturall habits are.

The cauſe of faith is (as hath beene already intimated) the Spirit of Grace flowing unto a regenerate man from Chriſt his head, 2. Infuſed by the ſpirit abiding in us,and in reſpect of that cauſe as well as of the nature of it, we tearme it a ſpirituall habit, and ſo we finde it reckoned amongſt the fruits or effects of the Spirit. Gal. 5.22. And here we meet with the firſt difference betweene Hiſtoricall, and Juſtifying Faith, that they proceed from different cauſes, the one being infuſed by the ſpirit of Chriſt, dwelling in us, the other the effect onelyonly of naturall reaſon, further inlightned (at the moſt) by the aſſiſtance of that Spirit, as ſhall be farther proved hereafter.

The ſubject of juſtifying Faith, 3. Into a regenerate perſon.is onelyonly a regenerate perſon. For, whoſoever beleeves hath eternall life, Iohn 5.24. into which there can be no entrance without regeneration, Iohn. 3.5. but in p. 92more expreſſe tearmes, 1 Iohn 5.1. the Apoſtle affirmes, that whoſoever beleeves that Jeſus is the Chriſt, is borne of God. Now hiſtoricall faith we know may be found in the Devills themſelves, Iames 2.19. And temporary faith, (which as we have intimated already, is of the ſame nature) may be in ſuch as have no root, Luke 8.13. that is, as the Apoſtle expreſſeth it in another phraſe, 1 Iohn 3.9. No ſeed of God abiding in him, nor is borne of God, which is all one. And from hence ariſeth the ſecond difference betweene hiſtoricall, and juſtifying Faith, that they are found in divers ſubjects, the firſt even in the wicked, the latter onelyonly in the godly.

The kind of aſſurance which true faith is built upon, 4. Which gives him an evidencewe call an evidence, as the Apoſtle alſo tearmes it, Heb. 11.1. Who alſo in the ſame place expreſſeth the object of that faith, by two different names given it, in divers reſpects, Things hoped for, and Things not ſeene: as alſo he expreſſeth the aſſurance of them, by two other names, Subſtance, and Evidence. Now it is true that by thoſe different names, the ſame things are meant, for the moſt part, although it be true, that ſome of thoſe things which we beleeve, although they be inviſible, have notwithſtanding a beeing in preſent, and therefore cannot properly be ſaid to be expreſſed by hope, ſo that the things hoped for, are but ſome of thoſe things which we beleeve.

Theſe objects, Of things inviſible,Things inviſible, and Things hoped for, (and conſequently yet to come) Faith ſo apprehends, as having withall a kinde of ſubſiſtence p. 93and viſibility, although in divers reſpects. For looking at things which it beleeves, it apprehends them, as already having a being in the will and purpoſe of God, and this it doth without errour, as God without errour calls the things which are not, as if they were, Rom. 4.17. ſeeing they have a beeing in him, although they have no ſubſiſtence as yet in themſelves. Theſe and other objects which are not ſeen, Faith makes evident, that is, beholds them by a ſpirituall ſenſe though they be hidden from the bodily eye, as Abraham in this manner is ſaid to behold Chriſts day, Iohn 8.56. which was not in beeing till many hundred yeares after, and Moſes is ſaid to ſee him that is inviſible. Heb. 11.27. And thus is faith, the ſubſtance of things hoped for, and evidence of things that are not ſeene.

When we ſay that by faith we have a ſpirituall evidence, And therefore makes no uſe of ſenſe, or reaſon.and manifeſtation of things that are inviſible to the outward ſenſe, we neceſſarily imply that this Faith makes not uſe in this apprehenſion of any naturall help, either of Senſe or Reaſon. Not of Senſe, for things inviſible cannot be the object of ſenſe. Nor of Reaſon, which can help in this caſe little more then Senſe; ſeeing it receives information by Senſe, from whence it gathers things by way of diſcourſe, which indeed may convince a man that things are, but can give him no evidence, or Demonſtration of the things themſelves.

Hence it is, that when a man comprehends things by Reaſon, he may be able by diſcourſe of p. 94Reaſon to inform another man of that which he knowes, and by that meanes cauſe him to underſtand it as well as himſelfe; but in thoſe things which are apprehended by Senſe, But apprehends the things themſelves by ſpirituall ſenſe:he cannot doe ſo. He can relate to another man what he ſeeth, or heareth, or taſteth, but can neither make him ſee, nor heare, nor taſte, that which himſelfe doth, nor (if he be one that never had uſe of thoſe ſenſes) make him by any diſcourſe underſtand, either what the object is that he apprehends, And therefore cannot by diſcourſe make another underſtand what he feeles.or how his ſenſe is affected by it, or (if he have the uſe of the ſame ſenſes) make him able by his diſcourſe, to apprehend the thing it ſelfe, which he diſcernes in its proper ſpecies, though he may breed in him ſome conceit of it by an imagination of ſome other thing of the ſame kinde, which that perſon himſelfe hath apprehended by the ſame ſenſe before. So is it in matters of faith, he that beleeves cannot many times give a reaſon why he beleeves, nor at any time repreſent unto another that which is manifeſted unto him, nor ſhew him what ſatisfying delight, and ſweetneſſe he findes in thoſe things which he beleeves: he can onelyonly in generall manifeſt unto him that he findes the tender mercies of God exceeding great, Pſal. 119.156. his thoughts towards us precious, Pſal. 139.17. his Teſtimonies wonderfull, Pſal. 119.129. and exceeding ſweet, ver. 103. but cannot deſcribe that excellency, or ſweetneſſe, which himſelfe finds. Yet ſeeing thoſe things that are beleeved, are alſo agreeable to right reaſon, the reaſonablenes of them the beleever may manifeſt to p. 95another, but the evidence of them he cannot ſhew.This evidence by demonſtation, hiſtoricall faith wants:

How juſtifying faith hath an evidence of the things which it apprehends, we have ſeene: Hiſtoricall wants this evidence, as we ſhall ſee anon, as having no further aſſurance of what it beleeves, then that which Reaſon ſuggeſts, which may rather be tearmed a conviction that ſuch things muſt be, then an evidence what they be. And therefore differs, from juſtifying faith, not onelyonly in degrees but in nature: For juſtifiing faith, is built upon a divine Teſtimonie.Whence it is evident, that thoſe two kinds of faith are of different natures, not onelyonly of divers degrees, becauſe the grounds of aſſurance on which they are built, are as farre different, as Reaſon, and Senſe.

To cleare this truth fully, we muſt conſider the different teſtimonies, upon which juſtifying and hiſtoricall faith are built. For we ſhall find that true faith is built upon a Divine, the other upon an Humane teſtimony, which our Saviour calls the Revelation of fleſh and blood, Mat. 16.17. as the Apoſtle doth the other, The Demonſtration of the Spirit, 1 Cor. 2.4. and a little after, The Revelation of things by the Spirit, which are underſtood onelyonly of ſpirituall men: ver. 10.14, 15.

We call that a Divine teſtimony which is given by the Spirit of God to that ſpirit which is within a regenerate perſon. For unto any teſtimony two things are required. Firſt, the manifeſting, and preſenting that which is to be credited, or beleeved: Secondly, an ability in him to whom it is witneſſed to underſtand it; otherwiſe the propoſing any thing by diſcourſe to a beaſt that wants reaſon to underſtand ſpeech, or the relating of any p. 96thing to a man that hath reaſon, in the Greeke tongue, who underſtands no language but Engliſh, is no teſtimony, no more then it is to a deafe man that cannot heare. Wherefore to make a divine teſtimony, there muſt be both a divine teſtimony unto a man, and withall a mind in him able to underſtand that revelation.

Firſt therefore, the Spirit of God muſt reveale and manifeſt unto a man that truth that is to be beleeved, as the light diſcovers any viſible object. Next there muſt be in that man a light planted in his heart (which the Apoſtle, 1 Iohn 5.20. tearmes An underſtanding to know him that is true) as the light or viſuall faculty is planted in the eye, or elſe he cannot comprehend that light that ſhines unto him. For want of this inward light it was, that the Iſraelites who had ſeene with their bodily eyes all Gods wonders, and by reaſon were forced to acknowledge that they were wrought by the finger of God, yet are truly charged by Moſes, not to have an heart to perceive, nor eyes to ſee, nor eares to heare unto that day, Deut. 29.4.

The evidence then which a true beleever hath of any truth of God, By way of Demonſtration, farre different from conviction by reaſon.which he embraceth, is the manifeſting of that truth unto the ſpirit, not onelyonly by a form of words to the naturall underſtanding, but beyond that by a kind of Demonſtration unto the ſpirituall minde, as the evidence of any object to the eye is by the ſhining of the light upon it, which makes it appeare to be ſuch as it is. This kind of teſtifying, or evidencing things in a ſpirituall p. 97way the Apoſtle calls, Rom. 8.16. As repreſenting the things themſelves in their proper ſpecies.the witneſſing of Gods Spirit with our ſpirit, mentioning expreſly two ſpirits, whereof if either be wanting there can be no divine Teſtimony.

The beholding of Divine truths with a ſuch ſpirituall eye, repreſented by way of Demonſtration, is ſo neceſſary, that without it men could not be witneſſes, Without which beleevers could not be Gods witneſſes.or at leaſt ſufficient witneſſes to Gods truth. For he that will teſtifie any thing upon credit, muſt ſee it with his owne eye, or diſcerne it by ſome other ſenſe of his owne. Otherwiſe he that teſtifieth a truth upon another mans relation, beares witneſſe rather to the relator, then to the truth related. So that to make men witneſſes to Gods truth, they muſt not onelyonly have it related unto them, but beſides further manifeſted by way of Demonſtration and ſpirituall evidence, that they may ſay with the Apoſtle, 1 Ioh. 1.3. That we have ſeene with our eyes, and looked upon, declare we unto you. Which not onelyonly winnes much credit with others, but mightily affects the perſon himſelfe, as it did Iob, when he thus ſaw God, Iob 42.5. and Abraham when he ſaw Chriſts day: Iohn 8.56.

It is evident then that true Faith is grounded upon a Divine teſtimony. Whereas Hiſtoricall faith reſts on an humane Teſtimony.In the next place we muſt make it appeare, that Hiſtoricall faith relies onelyonly upon an humane teſtimony. Now it cannot be denied that the truths of Divine myſteries though they cannot be found out by mans reaſon (as the Apoſtle tells us they never entred into mans heart, 1 Cor. 2.9.) yet are they all conſonant p. 98to right reaſon: and it is as evident that the teſtimony of reaſon, Embracing divine truths,is an humane teſtimony. I ſay then, that hiſtoricall faith reſts not upon the evidence or demonſtration, but upon the reaſonableneſſe of divine truths, 1. For the reaſonableneſſe of them rather then upon Gods teſtimony of them.which therefore mans reaſon cannot but aſſent unto. For example: the Creation of the World, Reſurrection of the body, Incarnation of Chriſt: and may be acknowledged by reaſon to be poſſible upon the ſuppoſition of Gods Almightineſſe, yea, and fit to be done by him, whoſe ſcope is to make knowne his Power, Pſal. 106.8. and to magnifie his Word (that is, 2. Or if on the teſtimony of the Scripture, yet upon an humane teſtimony. Becauſe he beleeves the Scriptures themſelves, 1. Either upon the Churches teſtimony of them. 2. Upon the reaſonableneſſe of truths delivered therein.his mercy promiſed in his Word) above all his workes: Pſal. 138.2. to ſet out in ages to come the riches of his grace, Eph. 2.7. So that howſoever theſe are Myſteries of faith, yet ſeeing Reaſon (which is an Humane teſtimony) may approve them, it is evident, that an Hiſtoricall faith beleeving theſe things for the Reaſonableneſſe of them, is but meerely upon an Humane Teſtimonie.

Nay, if he ſhould goe a ſteppe further and beleeve any thing that is written in the Scriptures, for the Teſtimony of the Scriptures, yet ſtill he beleeves upon an Humane teſtimony, becauſe he beleeves the Scriptures themſelves upon Humane teſtimony, as upon the generall conſent for the Church which receives the Scriptures, as the Word of God; or upon the probability and reaſonablenes; or of the things therein delivered, laſtly, upon the obſervation of the Truth of thoſe holy writings in moſt things, which makes them beleeved p. 99to be true in all. For the Aſſent unto one thing for another is built upon that, to which we firſt give our Aſſent. As a ſtone in a wall, though it lies immediately upon that ſtone that is next under it; yet is indeed ſupported by the foundation which beares up all the building.

We ſee then a wide Difference between Juſtifying, and Hiſtoricall faith, in the cauſe, ſubject and ground of Aſſurance; we ſhall finde no leſſe in the Object. Now the generall Object of Faith, we know, is Gods Word and Promiſe, which onelyonly is a ſure ground to build Faith upon, as being the Word of the God of truth, Deut. 32.4. A fourth difference betweene juſtifying and Hiſtoricall faith in the Object of both.who cannot lye, Tit. 1.2. or denie himſelfe, 2 Tim. 2.23. or change his minde, Num. 23.19. So that his Word muſt needs be Everlaſting, Pſ. 119.144. founded for ever, v. 132. upon two unfailing foundations, his Everlaſting Truth, and unreſiſtible Power.

But the particular Object of juſtifying Faith is Gods Promiſe of Reconciliation, and Salvation by Chriſt, in whom onelyonly we are Juſtified, Rom. Hiſtoricall faith aſſents to the truth of Gods promiſes:3.24. In theſe Promiſes, both generall, and particular, an Hiſtoricall faith may beleeve both the truth, and the goodneſſe of them: But the goodneſſe of them to himſelfe in particular he beleeves not, which a juſtifying Faith aſſents unto, and embraceth, Juſtifying faith, embraceth the goodneſſe of them to himſelfe in particular.That it is good to draw neere unto God: Pſal. 73.28. that his Law is good, Rom. 7.16. his Judgements good, Pſalm 119.39. yea his very chaſtiſements, Pſalm 119.71. all working together to good, Rom. 8.28. Not onelyonly becauſe God who is good, doth good, Pſ. 119.68. p. 100but beſides, becauſe all is ſanctified and made good in Chriſt; for whom one findes it good to accompt all things loſſe, not onelyonly his owne righteouſneſſe, Phil. 3.9. but his owne will and deſires, which he caſts aſide, deſiring to be guided by his Spirit, which is good, Pſal. 143.10. ſeeking Wiſdome, Righteouſneſſe, Sanctification, and Redemption in Chriſt, 1 Cor. 1.30.

It is indeed impoſſible for any man to rely wholly on Chriſt, Without which one can never be brought to affect Chriſt with all his heart,unleſſe his will be brought to chooſe, and deſire him for that excellency of goodneſſe, which is to be found in him, ſeeing God hath planted in all Creatures (man eſpecially) as ſtrong deſire of, or propenſion to their owne chiefeſt good, which cannot be deſtroyed without the deſtruction of Nature it ſelfe. So that a man will never be brought to denie all things for Chriſt; unleſſe he be well aſſured that he ſhall finde in Chriſt that ſufficiency that makes him more happy then all things can doe beſides.

Now it may be eaſily Demonſtrated, that Hiſtoricall faith, though it may aſſent unto the truth, yet cannot embrace the goodneſſe of the Covenant, made by God with man in Chriſt. For how can he who never yet learned to deny himſelfe (which no naturall man can doe) thinke it good to abhor his owne righteouſneſſe, or be pleaſed to have no ability in himſelf to any good, no wiſdome of his owne, no will of his owne, but to fetch all his Wiſdome, Righteouſneſſe, Sanctification, and Redemption from Chriſt? to take onelyonly the Will of Chriſt for his Rule? To referre p. 101the glory of his beſt works unto God alone, and to his honour, as our Saviour requires, Mat. 5.16. and the Apoſtle, 1 Cor. 10.31.

So then howſoever Hiſtoricall, and Juſtifying faith, ſeeme to embrace the ſame object, namely the promiſe of Salvation by Chriſt; yet to ſpeake properly, it is the ſame onelyonly Materially, but not Formally; becauſe though they embrace the ſame promiſe, yet they embrace not the ſame thing in that promiſe: Hiſtoricall faith acknowledgeth it to be true, but onelyonly Iuſtifying faith beleeves it to be good, at the leaſt to be good in particular, to himſelfe that beleeves.

From this different apprehenſion of the object of Faith, ariſeth another difference between theſe two kinds of Faith, in the Minde of him that beleeves. As a true Beleever doth.For a true Beleever having in himſelfe by the Spirit a cleere Evidence, not only of the truth; but beſides, of the goodneſſe of the Promiſe which he beleeves, and that to himſelfe in particular, is ſtrongly carried after it with all the deſires, and affections of his Soule, cloſing not onelyonly with the Promiſe, but with Chriſt himſelfe, tendred unto him therein. For in all Regular Motions of the Spirit of man (ſuch as were Adams in his innocency, and ſuch as are thoſe that are in the regenerate, as farre as they are regenerate,) the Will is ſo guided by the Underſtanding, that when that judgeth any thing to be the chiefeſt good, the other cannot chooſe but embrace it. So that a man clearely apprehending, and judging that there is no true happineſſe to be found but in p. 102Chriſt, the whole heart neceſſarily relieth upon him, and cloſeth fully with him, denying himſelfe wholly, both in opinion and judgement, and in purpoſe and choice.

Thus farre a true Beleever goes in embracing Chriſt. But a temporary Beleever cannot.How neare one that hath no more but Hiſtoricall faith, may come unto him, we are now to enquire. The comming on of ſuch a perſon towards Chriſt, our Saviour himſelfe deſcribeth unto us in that parable of the Sower, Mat. 13.20, 21, 22. but more clearely the Apoſtle, Heb. 6.4, 5. who ſets out before us the diſtinct ſteps, and degrees by which one may advance forwards towards the entertaining of the Promiſes of Salvation, and Life, and yet fall ſhort at the laſt.

To begin therefore with the Apoſtles expreſſions in that place, he tells us that one which may afterwards fall away (and therefore was never truly one of Chriſts, 1 Iohn 2.19.) may notwithſtanding be inlightned, Although he maymay taſte of the Heavenly gift, may be Partaker of the Holy Ghoſt, may taſte of the good Word of God, and Powers of the World to come. Theſe particulars it will be needfull to examine ſeverally in their order. That a naturall man may be the gift of Illumination, Be inlightned,underſtand more of the Myſteries of Godlineſſe, then his naturall reaſon could teach him, no man can deny; and we have already ſhewed that this may be done without any change of the heart, onelyonly by the Improvement of Naturall Reaſon, by the light of the Spirit.

Now when a man is thus inlightned, and convinced p. 103by reaſon of the truth of thoſe divine Miſteries, 2. And may have ſome Taſte of the Heavenly Gift.he may very well have ſome pleaſing taſte of that Heavenly gift mentioned in the next place, not onelyonly the gift of tongues, and Prophecying, called the gift of the Holy Ghoſt, Act. 2.38. whereof the Apoſtle acknowledgeth that men out of the ſtate of Grace may be partakers, 1 Cor. 13.2. But beſides of Chriſt himſelfe, and the favours and free mercies of God beſtowed in him, called the gift of God, Iohn 4.10. and things freely given us of God, 1 Cor. 2.12. which the temporary beleever, apprehending, and obſerving, that they promiſe much good unto man, may eaſily be delighted withall.

But this delight which ſuch a man hath in theſe heavenly gifts, can be but a taſte, as the Apoſtle calls it, ſuch as one hath of things that he never takes down, nor much leſſe digeſts to receive any true ſtrength thereby in the Inward man. Which comes far ſhort. of that full content which true Beleevers finde in Chriſt,Such a taſte the Hearer had, reſembled by the ſtony ground, Mat. 13.21. affecting him with a preſent Joy, and Delight, as thoſe things doe that have a pleaſant taſte: ſuch the Iewes found in Iohn Baptiſts Doctrine, wherein they rejoyced for a ſeaſon, Iohn 5.35. But this taſte comes farre ſhort of that ſatisfying content, which Godly men find in God, Pſal. 116.7. and in his Word, Pſal. 119.103. which moves them to love them above all things, ver. 127. and to cleave to them for ever, verſe 111.112.

For if it be well conſidered, As being grounded on a miſtake,a temporary Beleevers taſte of heavenly things, we ſhall finde to p. 104ariſe out of a double miſtake. Firſt, of the Nature of the Benefits offered to us in Chriſt, 1. Of the nature of the benefits offeredas Holineſſe, Peace, Joy, and which he conceives to be outward holineſſe, morall honeſty, carnall content, ſenſuall joy, like that of the foole, Luke 12.19. Now this conceit of ſome carnall, and temporall good, which is to be found in Chriſt, may worke in a man ſome deſire after him, and delight in the Word, in which he is publiſhed, and propoſed: ſuch a conceit, that Chriſt ſhould be a temporall Prince, wrought upon the Iewes, and wonne them to entertaine our Saviour for a time, but when they ſaw, that his Kingdome was not of this World, as himſelfe ſpeakes, Iohn 18.36. they ſoone forſooke him, ſo Ioh 6.15.24.66.

This firſt Miſtake is ſeconded by another, 2. Of the conditions under which they are tendered:no leſſe them the former, wherein they miſunderſtand both the conditions under which Chriſt is offered, and the ſervices which he requires. For a Carnall man hearing of the large offers of Salvation and Peace, ſo freely tendred, deſires them and hopes to gaine them at an eaſie rate. But upon farther enquiry finding, that neither Chriſt nor any of his benefits are to be had without renouncing the World, nay, denying himſelfe, Mat. 16.24. he is offended, Mat. 13.21. and turnes away with a ſad heart, Whereupon he may be moved to doe, or fuffer ſome thing for Chriſt;and diſcontented like the young man, Mat. 9.21.22.

Such a man it may be at his firſt entertaining the Word, while his affections are warme and freſh, for Chriſts ſake may ſuſtaine ſome reproach, and make ſome ſmall loſſes, and ſacrifice ſome of p. 105his weaker luſts at Gods command, hoping to ſatisfie him thereby: as Saul attempted to doe, by deſtroying the raſcall multitude, and carion cattle of the Amalekites, 1 Sam. 15.9.13. So dealt Herod with Iohn Baptiſt, Marke 6.20. when he ſaw that nothing would ſatisfie him unleſſe he would part with his Darling Herodias, he forſooke him and became his utter enemy, ver. 17.

And no marvell if onelyonly a taſte of Spirituall things, But can never be brought to denie the World, much leſſe himſelfe.which a man neither throughly underſtands, nor if he did would much deſire, as being altogether unſutable to his carnall diſpoſition, be inſufficient to take off his heart from the love of theſe outward, and Carnall things, which are every way ſo agreeable, and pleaſing to his carnall diſpoſition, much more to move him to abhorre him ſelfe with that holy man, Iob 42.6. to accompt himſelfe a foole, a beaſt, with David, Pſal. 73.22. to condemne all his righteouſneſſe, Eſa. 64.6. Phil. 3.7.9. to renounce all ability to do any good, 2. Cor. 3.5. to abandon his owne luſts, 1 Pet. 4.2. and his owne ends, that he may live wholly to the will of him that died for him, and roſe againe, 2 Cor. 5.15. fetching all from Chriſt, 1 Cor. 1.30. and referring all to him: 1 Cor. 10.31. Which a true Beleever yeelds unto. 1. As throughly underſtanding the emptineſſe of the Creature.For till corrupt nature be changed, it can neither deny it ſelfe, nor be wholly ſubject to Gods Law, Rom. 8.7.

Theſe conſiderations which a temporary beleever cannot brooke, a true Beleever eaſily ſubmits unto. As well upon a full diſcovery of the vanity, and emptineſſe of all things ſave Chriſt: Phil. p. 1063.7, 8. 2. And finding them unſutable to his renewed Nature.as alſo upon the cleare manifeſtation of the infinite value of Chriſt, and all the Heavenly Treaſures, which are laid up in him; which moved Moſes to make more accompt of him with reproach, then of the treaſures of Aegypt, Heb. 11.26. And beſides, his nature now being altered, all thoſe things that were agreeable, 3. And laſtly, finding that what he abandons for Chriſt he gaines in him. 3. Of the Duties required of him.and ſutable unto him before, he finds now unſutable, and unſerviceable. And laſtly, for ſelfe-deniall, which nature can never digeſt, one who is now by faith become a member of Chriſt, findes that whatſoever one loſeth for him, he receives againe in him with infinite advantage, Mar. 10.29, 30.

Again, a temporary beleever miſtakes the duties required of a Chriſtian, as much as he doth the conditions. For conceiving them to conſiſt in outward performances, with the Phariſees, Mat. 5.21.27. he thinkes them an eaſie taske with the young man, Mat. 19.20. But finding upon better enquiry, that in hearing the heart muſt tremble, Iſa. 66.2. in prayer the Soule muſt be powred out, Iſa. 26.16. that outward performances are nothing, unleſſe the thoughts be brought under to the obedience of Chriſt, 2 Cor. 10.5. and the fleſh with the luſts crucified, Gal. 5.24. finding theſe things impoſſible to fleſh and blood, he cryes out with the Capernaites, An hard ſaying, Iohn 6.60. Whereas a true Belecver ſtickes neither at the condiditions nor the Duties.and renounceth his ſervice, ver. 66.

But a true Beleever as he ſticks at no condition, ſo he ſtickes at no ſervice which Chriſt requires. He findes a heart melting at Gods word, 2 King. 22.19. A Spirit helping his weakneſſe in p. 107Prayer, Rom. 8.26. enabling him to powre out his complaint, Pſal. 102. in the title: He not onelyonly eſteemes Gods Commandements equall, Pſal. 119.128. and good, ver. 39. but himſelfe able to runne the way of them when God enlargeth his heart, verſe 32. able to doe any thing through him that ſtrengthens him, Phil. 4.13. in deſpite of his corruptions that hinder him, Rom. 7.23. Deſiring that his whole heart may be inclined to Gods Teſtimonies, Pſal. 119.36. ſound in his Statutes, verſe 80. and his ſteppes ordered in Gods wayes, ver. 133. Conſidering his wayes for that purpoſe, ver. 59. and making the Word a light unto his ſteps, ver. 105. All this he doth with much cheerefulneſſe, knowing that he ſerves for his owne good, Deut. 6.24. having his fruit in Holineſſe, and the end everlaſting life, Rom. 6.22. Thus he delights in Gods Law, Pſal. 119.11. Rom. 7.23. and abhors his owne corruptions, ver. 24.

Thus then a temporary beleever, Wherefore Temporary Beleevers muſt needs fall off at laſt: but a true Beleever ſtands faſt to the end.grounding his reſolution to embrace Chriſt, and his Law, upon ſuch groſſe errours, muſt needes waver and fall off when he finds his miſtake: Whereas a true belever, underſtanding truly what Chriſt is whom he chooſeth, and what are his Lawes and conditions, and finding by experience his bargaine no worſe then he conceived it, ſtands ſtill to his firſt choiſe, and as Boaz liking the woman, as well as her inheritance, willingly tooke them both, Ruth 4.9, 10. which his Kinſman refuſed, becauſe he could not have the land alone, being all that he ſought after: So the Godly, liking Chriſt, p. 108and his Lawes, aſwell as the benefits that he brings with him, take them both: Whereas cranall men loſe all the benefits that Chriſt brings with him, becauſe thay refuſe Chriſt and his yoak, which they cannot brooke by any meanes.The ſecond difference betweene a true and temporary Beleevers taſte. The firſt reliſheth Chriſt him ſelfe;

A Second Difference between a True and Temporary beleevers taſte, is in the Proper object of them both. For that which a true beleever findes ſweet unto him, is Chriſt himſelfe, and the heavenly and ſpirituall Treaſures that he brings with him: In which a temporary beleever findes no reliſh at all, but that which affects him, is ſome ſuppoſed carnall commoditie or Temporall good, which he hopes to gaine by Chriſt: Like one who taking Pills wrapt in Sugar, taſtes onelyonly the Sugar, but not the Pill it ſelfe, The other ſome outward good which he hopes to gaine by him.the bitterneſſe whereof, which he can by no meanes brooke, is ſuch, that if he taſted it, it would cauſe him to ſpit it out againe.

Thus farre we have deſcribed the Temporary Beleevers taſte of the heavenly gift: the like reliſh unto this he hath of the good Word of God; The difference of true and temporary Beleevers taſte in the Word of God.Now that may ariſe, either from the Novelty of the knowledge revealed therein, (which affected the Iewes in Iohn Baptiſts Miniſtery, as our Saviour tells them, John 5.35. As it did likewiſe the Athenians in S. Pauls, Acts 17.20, 21.) or at the moſt from the large promiſes expreſſed therein, which alſo (as hath beene intimated) he underſtands carnally, and hoping to gaine to himſelfe an intereſt in them, upon that falſe ſuppoſiſition he is tranſported with a carnall joy, and delight, p. 109Mat 13.20. which is ſoone altered into a diſcontented humour, when he finds himſelfe miſtaken in his hopes.

The next thing that affects a temporary Beleever is the powers of the world to come; Their different taſte of the powers of the world to come.So he cals that future, heavenly, bleſſed condition of the Saints, called the power of an endleſſe life, Heb. 7.16. not like this preſent eſtate, weake and infirme, but full of power and glory, called therefore a glorious inheritance, 1 Eph. 18. and Glory which ſhall be revealed in us, Rom. 8.18. a Kingdome that cannot be ſhaken, Heb. 12.28. whereunto our bodies laid downe in Weakeneſſe, ſhall be raiſed up in Power, 1 Cor. 15.43. Now a temporary beleever, miſtaking and apprehending this eſtate to be ſome outward happineſſe, and hoping to have ſome title to ſuch a Glorious Condition, may pleaſe himſelfe with that phantaſie for a ſeaſon, and ſo may ſeeme to finde ſome ſweetneſſe in the powers of the World to come, which if he underſtand aright, he would finde no delight in, as being unſutable to his diſpoſition.

The Laſt clauſe, How a temporary Beleever may be partaker of the Holy Ghoſt.that they are partakers of the Holy Ghoſt, may be probably meant of the gift of Tongues, and Propheſying, which they that have are ſaid to receive the Holy Ghoſt, Acts 8.17. and 11.1. becauſe even theſe common graces are reckoned amongſt the gifts of the Spirit, 1 Cor. 12.10, 11. which he beſtowes ſometimes even on unregenerate perſons, as appeares, Mat. 7.22. and 1 Cor. 13.12. the Apoſtle ſuppoſeth one may have all theſe gifts, without true love, that is, without p. 110true Sanctification. So that in all theſe Clauſes, there is nothing affirmed of a temporary beleever, but that which may be without true Sanctifying Grace, for ought appeares to be contrary.

Theſe temporary beleevers our Saviour, Mat. 13.20, 21. A Temporary Belcever like Stony ground,and Marke 4.16, 17, 18. reſembles to the Stony, and Thorny ground, neither of which brings any fruit to perfection, and yet the latter goes farther, in entertaining and cheriſhing the ſeed of the Word, then the former. The ſtony ground which is ſoft above, and hard underneath, repreſents unto us an heart moved with fodaine affection, Having his affections ſomewhat moved, but the depth of his ſoul, his Underſtanding and Will, hardned ſtill.by the hearing of the Word, Mat. 13.20. whereupon without any ſetled judgement, or well grounded reſolution, or any great examination of the way that he chooſeth, he entertaines the Word, and ſeemes to embrace the rules that it preſcribes: So that it falls out that the principall parts, or depth of the ſoule, the Underſtanding and the Will, are not wrought upon to any purpoſe in this ſeeming change, but remaine hard and untractable, as they were before.

Hence it comes to paſſe, Whence it is that he ſhews himſelfe ſodainly, and at firſt cheerfully in profeſſion;that, as corne, which is covered with a ſhallow earth, ſhootes up and ſhewes it ſelfe quickly above ground, Mat. 13.5.20. whereas that which hath depth of earth, ſpreading the roots downwards, is longer ere it appeare, and ſhew it ſelfe above the earth: So he that entertaines the Word onelyonly with a ſlight and ungrounded affection, ſodainely appeares and ſhewes himſelfe in outward profeſſion, p. 111falling on to the practice of holy duties, before his heart be ſetled in the love of the truth: as it fell out in Herod, Mark 6.20. This notwithſtanding he ſeemes to ſet upon with much cheerefulneſſe, and preſent delight, either for the novelty of the way, or for the advantage which he hopes to gaine thereby: ſuch a perſon Simon Magus is deſcribed to be, Acts. 8.13.19.

The third reſemblance between this ground, and the Temporary Beleever is, that as in the ſtony ground wanting depth of earth, the ſeed can take no ſtrong roote in it, to yeeld ſufficient nouriſhment, that it may hold out when the heate comes: So the Word which enters not into the depth, But having not ſentertained the Word with a well ſetled judgement and reſolved will,or middeſt of the Heart, as it ought to doe, Prov. 4.21. that is, which wants firme ſetling in the judgement, which muſt approve it upon good knowledge, as David doth, Pſal. 119.97.128. and in the well ſetled reſolutions of the will, upon that approbation, ver. 106.111. (reckoning beforehand what it will coſt, according to our. Saviours counſell, Luke 14.28. whereof S. Muſt needs fall off in time of Triall.Paul warnes the Diſciples, Acts 14.22. ſhewing himſelfe a precedent thereof unto them, Acts 20.23, 24. upon which firme reſolution muſt be ſetled) muſt needes wants meanes to hold a man faſt to it in time of triall.

This is the Nature and fault of the Stony ground, but that which is Thorny, A Temporary Beleever reſembled to Thorny ground.and the Temporary beleever reſembled thereby, goes a ſtep further; for the Seed that lights upon it, meeting with a deeper earth, neither ſhoots up nor vaniſheth p. 112ſo ſodainly as the former, and yet, though it wither not, Which bath more depth of earth, more ſetledneſſe in judgement and reſolution. But for the want of cleanſing the heart of worldly cares, and preaſures, failes in the end. Wanting a cleare light to diſcover fully the excellency of Chriſt, and the vanity of the Creature.but hold the Roote and Greenneſſe ſtill, it brings no fruit at all to perfection, Luke 8.14. Such an one was Demas, 2 Tim. 4.10. This Beleever is neither ſo heady nor ſodaine in his affection, or profeſſion, as is the former: And yet although he knowes more of God and Chriſt, and embraceth the Profeſſion of Godlineſſe with more adviſed deliberation and reſolution then the former doth, for all that, for want of cleanſing his heart of his inbred corruptions, whereof earthly mindedneſſe is the chiefe, he comes to nought at laſt.

The fault of this Beleever is, that though his judgement be convinced of the excellency of God lineſſe, notwithſtanding he wants that cleare Spirituall Evidence of it, which onelyonly is able to winne the whole heart to embrace it, and to abandon all things for it, with S. Paul, Phil. 3.8. And withall, he never yet had a like full diſcovery of the vanity, and emptineſſe of thoſe earthly things, that bewitch his heart, which cauſeth him to retaine the love of them ſtill. Thus he joynes the love of Chriſt, So that he embraceth Chriſt with the world, which the incompatible.and of the world together, which being incompatible, and impoſſible to ſubſiſt together, Mat. 6.24. Iames 4.4. 1 Iohn 2.15. it muſt neceſſarily follow, that ſeeing earthly affections had the firſt poſſeſſion of this mans heart, and being confirmed by long uſe and cuſtome, getting a ſtronger Root then God lines can have, they will hardly give place, as our Saviour tells us, Mat. 19.23. and being the more prevalent p. 113of the two, draw the greateſt ſtrength of the heart and of the deſires after them, ſo that Godlineſſe, wanting ſtrength of affection to keepe life in it, muſt needs grow weake and heartleſſe.

This then being the nature of Hiſtoricall faith; under which, that which is Temporary is comprehended, the difference betweene that and true Juſtifying faith, appeares in theſe ſixe things. Firſt, in the cauſe, Sixe differences betweene a True and Temporary Beleever.the one proceeds from Naturall Reaſon, the other from the Spirit of Sanctification. Secondly, in the ſubject, the one may be in an unſanctified perſon, the other is only in a man regenerate. Thirdly, in the kinds of aſſurance, which is, that the one is onelyonly a Conviction, in the other there is an Evidence. Fourthly, in the grounds of their aſſurance, the one is a divine, the other an humane Teſtimony. Fiftly, in the object, the one acknowledgeth the truth of that which it apprehends, the other withall finds and taſts the goodneſſe of it. Laſtly, in adherence; the one embraceth Chriſt by miſtake, the other upon ſound knowledge: the one affects ſome imaginary good in Chriſt, the other Chriſt himſelfe, with all his Heavenly treaſures: The one takes in the love of Chriſt, to the love of the world, the other caſts out all to make roome for Chriſt.Yet a true Beleever may faile in his practiſe: But holds his Reſolution ſtill,

It is true that this true Beleever, though he adheres firmly to Chriſt in his reſolution; yet he followes him not ſo fully ſometimes, in the courſe of his practice, as S. Paul complaines of himſelfe, Rom. 7.15.19.23. and David, Pſal. 119.176. which happens not onelyonly by the luſting of the fleſh againſt p. 114the ſpirit, Gal. 5.17. but withall by the neerneſſe of the fleſh to ſenſible objects, by which the luſts thereof ſodainly take fire, and inflame the heart with inordinate motions, ere the Spirituall part can make head againſt them. Yet ſuch a perſon holds his reſolution ſtill in generall, to walke with God, from whom he departs not wickedly, Pſal. 18.21. But ſtill loves his Law, Pſal. 119.97. Delights in it, ver. 47. Rom. 7.23. Sweares to keep it, Pſal. 119.106. and that to the end, ver. 111. and ſtrives to make it good in his practiſe, ver. 59, 60. Caſting himſelfe upon God for his aſſiſtance thereunto, ver. 133.

This man may be likened to a Country newly Conquered, And may be reſembled to a Country conquered, but not full quieted.but not quieted, wherein after the enemies Armies are broken, and his ſtrong holds taken in, yet ſome lurking Rebells ſodainly breake out, and make head againe, and robbe, and ſpoile, but ſhall never be able to winne the country out of the Conquerors hand, or beate him out of the field. For in a perſon Regenerate, though the ſtrong holds, and imaginations of his heart be taken downe, and brought under the Obedience of Chriſt: 2 Cor. 10.5. yet the luſts which are rather Crucified then fully killed, make head oftentimes againſt the ſpirit, Gal. 5.17. but ſhall never be able to alter this mans judgement, nor the ful reſolution of his will, to cleave unto Chriſt, but he ſhall ſtill conclude it is good for him to draw neere to God, Pſal. 73.28.

p. 115SECT. IIII. Of Spirituall Experience, the other meanes of comprehending things ſpiritually.

EXperience, in generall, Experience in generall deſcribed is,may be deſcribed to be the Diſcovery by Senſe, and Knowledge thereby, of ſomething not evident in it ſelfe, but manifeſted by ſome Event or Effect. This generall Deſcription of Experience, may eaſily be applyed, both unto that which is Naturall, and to that which is Spirituall. The later of theſe two being not eaſily underſtood in it ſelf, (unleſſe it be of thoſe that finde it in themſelves) & therefore hard to be expreſſed, may not unfitly be ſhadowed by the former, which is well underſtood of all.1. Knowledge acquired by Senſe.

Experience we affirme to be a Knowledge, not infuſed, but acquired, out of the Obſervation of the Events or Effects by Senſe, Whereby Reaſon gueſſeth at ſome inward thing that appeares not.whereby Reaſon being informed, gueſſeth at ſome inward, and ſecret cauſe, whence they proceed. Wherefore brute beaſtes, becauſe they want Reaſon, cannot properly be ſaid to have Experience, though they muſt be acknowledged to have ſomething anſwerable thereunto, as being, by the helpe of Senſe, 2. Of things not Evident in themſelves but manifeſted by Events, or Effects.moved to take or leave things which they finde agreeable or hurtfull to themſelves. This kinde of knowledge being grounded on ſenſe, is uſually moſt certaine, and generally moſt affects.

This Experience muſt be of ſuch things as are not manifeſt in themſelves, but are onelyonly diſcovered p. 116by the Effect, as that Hony is ſweet, and Wormwood bitter, becauſe the taſte by often taking them proves them to be ſo, though neither of them can be outwardly diſcerned. But we are not ſo properly ſaid to know Snow to be white by experience, becauſe it appeares ſo to the eye, or to know a Man by experience, when we behold one whom we never ſaw before: But when by his Actions, Words, and Converſation, we diſcover the inward diſpoſition of his minde, which appeares not outwardly, we are properly ſaid to know him by experience.

That inward thing, Which may be either a quality, or the very thing it ſelfe, if it be of a Spirituall Nature.which Experience thus diſcovers, is oftentimes a quality in ſome ſubject or other, as that Fire is hot, and Snow cold. Sometimes the very ſubject it ſelfe, if it be a thing inviſible, is likewiſe diſcovered by Experience. As by Experience I know that there be Windes, though I never ſaw them, becauſe I have heard the ſound, and felt the violence of them, as our Saviour ſpeakes, Iohn 3.8. So the Experience of Gods Workes, manifeſts that there is a God, Pſ. 58.11. though no man hath ſeene him at any time, John 1.18.

That there is ſuch a kinde of Naturall Experience as we have ſpoken of, That there is Naturall Experience, all acknowledge.all men will readily acknowledge, becauſe all men finde it in themſelves; whether there be any Spirituall Experience, it is no marvell though many men doubt, becauſe there be ſo few that have it. For if few men had the ſenſe of ſight, and all the reſt of the world were blinde, the generality of men, that p. 117never had the benefit of ſeeing, might perhaps doubt whether there were any ſuch thing as light, or colours, or ſight, or no. Now that there muſt be Spirituall Experience, if there be Spirituall Senſe, no man can deny: And that there is ſuch Spirituall Senſe, is evident by the Apoſtles Teſtimonies, expreſly naming Senſes by which men diſcerne betwixt good and evill: Heb. 5.14. And when Moſes acknowledgeth that the Iſraelites had ſeene Gods wonders, And there is Spirituall Experience is proved.and yet denies that they had eyes to ſee, Deut. 29.4. he evidently implyes that there is a double Senſe, one outward and Naturall, and another inward and Spirituall.

To make this truth, that there is ſuch a Spiritull Senſe, yet more manifeſt, If there be Spirituall Senſe, there muſt needs be Spirituall Experience. There is ſuch a Spirituall Senſe;let us but conſider Godly mens Affections, and whence, and how they are raiſed. For that affections are moſt commonly, and alwaies moſt effectually moved by fenſe, it is evident: wherefore if there be Spirituall Affections, it muſt needs be granted that there be Spirituall Senſes that move them. Now that Davids longing after God, Pſal. 42.1.21. Panting after his Word, Pſal. 119.140. Delight in the ſweetneſſe of it, ver. 103. 1. Becauſe there are Spirituall AffectionsTrembling at his preſence, ver. 120. Griefe for breach of his Laws, ver. 136. Zeale for it, ver. 139. and for his houſe, Pſal. 69.9. are Spirituall affections, is apparent, ſeeing they were raiſed by Spirituall objects, and conſequently the Senſe, that apprehending them begat theſe Affections, muſt be Spirituall.2. Becauſe there is an ability to diſcerne and diſtinguiſh both Naturall Affections from Spirituall,

A farther argument, that theſe Senſes are Spirituall, is this, that by them men are able to diſcover p. 118not onelyonly Spirituall things from Carnall, but Spirituall things themſelves one from another, comparing Spirituall things with Spirituall things, as the Apoſtle ſpeakes, 1 Cor. 2.13. And that not onelyonly in their generall natures, (for ſo farre the underſtanding may judge of them) but the very particular ſubſiſtence of the things themſelves. And Spiritual things one from another.Thus a Godly man that hath the motions of carnall joyes, feares, ſorrows &c. when he feeles the like affections in Spirituall things, is able to ſay of both, this feare, joy, or griefe, is Spirituall, and that is carnall. And when he hath felt Spirituall Agonies and heart-breakings, is able to ſay when they come againe, theſe are the very ſame that afflicted my ſoule heretofore: as a woman, that hath felt the Throwes of Childbirth, can ſay when ſhe feeles them againe, theſe are the paines of travell.

Againe, 3 Becauſe men finde inward comfort, and eaſe by Spirituall objects. But none in outward and carnall things.when Godly men finding themſelves afflicted in ſpirit, finde by their owne experience, that carnall comforts releeve and eaſe them, no more then Iacobs Children and Wives did him, Gen. 37.35. or then Iobs friends helped him in his diſtreſſe, whom he calls Miſerable comforters, Iob 16.2. But for all that carnall reaſon can ſay unto them, they remaine ſtill in darkneſſe without light, as the Prophet ſpeakes, Iſa. 50.10. till God make them heare the voyce of Joy, and Gladneſſe, Pſal. 51.8. till a Meſſenger in his Name aſſure them that there is a ranſome accepted for them, Iob 33.24. I ſay, when carnall comforts worke nothing on them, but onelyonly Spirituall p. 119comforts eaſe their hearts, as Gods word quickned David, Pſal. 119.50.92. it manifeſtly diſcovers a Spirituall ſenſe within, which is affected with nothing but that which is Spirituall.

Of this Spirituall Senſe, 4. Becauſe the ſame ſpirituall objects that affect the godly at ſome times, at other times affect them not.this is a farther Evidence, that the ſame things propoſed to the ſame, or divers men, though all godly, affect them not alike at all times, ſometimes moving the heart in a ſtrong manner, whereas at another time they have little or no operation at all. That meſſage, that God had accepted a Ranſome, had a great effect upon that diſtreſſed Man, Iob 33.24. in reviving his ſpirit: the ſame meſſage by the mouth of Nathan, 2 Sam. 12.13. wrought nothing for the preſent upon Davids heart, which remained broken ſtill, Pſal. 51.8. And generally all godly men finde by their owne experience, that thoſe inſtructions, reproofes, and conſolations which at ſome times awaken, wound, and revive their ſpirits, at another, move them no more either way then a charme doth a deafe Adder, as the Pſalmiſt ſpeakes, Pſal. 58.4. Which muſt needs happen, becauſe Spirituall Senſe is at ſometimes bepummed, and awakened at other times.Now they being ſtill men of ſpirituall mindes, and at all times underſtanding alike thoſe things that are propoſed, no reaſon can be given, why they are ſo ineffectuall at one time, and powerfull at another, but this, that at ſome times, Spirituall Senſe being benummed, they then heare onelyonly by the hearing of the eare, as Job ſpeakes, Iob 42.5. but at other times when thoſe ſenſes be awakened, they taſte, and ſee, and feele the ſame, and conſequently are affected as Iob was in that place, p. 120and Iacob when he ſaw the Chariots ſent to bring him into Egypt, Gen. 45.27.

No man knowes that he lives but by ſenſe, 5. Becauſe we know that we have in us Spirituall Life, which cannot be felt but by Spirituall Senſe.Naturally, by Naturall ſenſe, and Spiritually, by Spirituall Senſe, (for the Naturall man underſtands not the things of the Spirit of God, 1 Cor. 2.14.) Now godly men know that they live by Faith in the Sonne of God, Gal. 2.10. and feele in themſelves the operations, and motions of the Spirituall life, both in ſeeking after thoſe things that cheriſh it, as Gods Law, and Word; Pſal. 119.130, 131. Good company, ver. 63. and 101. eſpecially Gods Spirit, Pſal. 51.12. as alſo by ſhunning whatſoever might impaire it, as evill practiſes, Pſal. 119.101. wicked company, ver. 115. and by their delight in things agreeable to them, Gods Love, Pſal. 116.7, Holy duties wherein they pleaſe him, Object. But ſome feele no ſuch Spirituall life in themſelves1 Chron. 29.9. and griefe at ſinfull courſes, Pſal. 119.136.

What ſhall we thinke then, of the condition of thoſe that feele no Spirituall life at all in themſelves, but are alwayes complaining that they are ſenſeleſſe and dead?

I Anſwer; Anſw. 1. Their cōplaints argue that they have it. For dead men as they feele not, ſo they complaine not.that a wicked man may judge himſelfe to be without Spirituall life, by the very judgement of Naturall Reaſon, or being convinced by the Word, but ſuch a man feeles not his deadneſſe, nor is grieved at it, though he may be affected with the conſequents of it ſometimes, nor labours to get life: but he that grieves, and is continually unquiet in ſuch a ſeeming dead condition, and labours all he may to get out of it, manifeſtly p. 121diſcovers to others, though himſelfe diſcerne it not, that there is yet life remaining in him … For he that is once dead complaines nor grieves no more.

Yea, the ſame perſons, 2. Their ſtriving to move & go on even in their greateſt weakneſſe.farther diſcover ſome degree of Spirituall life remaining in them, not onelyonly by their ſtriving to walke in God's wayes, when they finde no ability to doe it with the Apoſtle, Rom. 7.19. and though they cannot runne the wayes of Gods Commandements, with that largeneſſe of heart they deſire, Pſal. 119.32. yet they move forwards according to their ability; 3. Their griefe at Gods diſhonour by themſelves & others.and, in the middeſt of their ſenſleſneſſe, can be grieved, both at foule diſhonours done to God, and at the miſeries of his people; As ſome perſons, being ſo weakned by ſickneſſe, that they know not either what they doe, or what is done unto them, nor have any ſenſe of their owne life, yet are offended at the flaſhing of a candle in their eyes, or a pinch, or other violence done unto their bodies.

Wherefore we muſt needes grant a Spirituall Senſe, exerciſed in diſcerning good and evill, Heb. By this Experience we diſcern 1. Good. 1. God himſelfe exceeding good.5.14. and by that a Spirituall Experience of both. Of Good: the Author, whereof is God, whom we taſte to be Good, 1 Pet. 2.3. Pſal. 33.8. by the experiments of his mercies in generall, Pſal. 145.9, 10. and to our ſelves in particular, as David found in his owne caſe, Pſal. 116.5, 7. and righteous, as he proves and ſhews himſelfe experimentally by his workes, Pſal. 58.11. eſpecially faithfull to his ſervants. By the ſame experience p. 122we finde the things given us of God to be good, his Spirit, 2. His coū ſells and graces.Pſal. 143.10. his Counſells good, and that ſuch bring great peace, Pſal. 119.165. the work of Sanctification in us exceeding good, in mortifying our corruptions, in quickning to holineſſe, yea all the fruits of the Spirit, love, joy, peace, &c. Gal. 5.22.

Beſides, 3. The effects of his ordinances. Prayer.by this Experience we finde the good effects of Gods ordinances. Prayer powerfull with God, Pſal. 18.6. as appeares, if not by a direct anſwer by meſſage, as Dan. 9.13. Act. 10.4. or voice from Heaven, as Iohn 12.48. yet by reall effects, Pſal. 116.2, 3. and evidence to our own ſpirits, Pſal. 66.19, 20. which much eaſeth the heart, The Word1 Sam. 1.18. The Word ſearching the thoughts, 1 Cor. 14.25. Heb. 4.12. Pricking the heart, Act. 2.37. and ſubduing it to the obedience of Chriſt, Act. 2.37, 41. Converting the ſoule, Pſal. 19.7. yea, making wife to ſalvation, 2 Tim. 3.15. wiſer then all the World, Pſal. 119.98, 99, 100. Comforting the ſpirit, ver. 50.

By the ſame Experience we diſcerne evill. 2^ly. By the ſame Experience, we diſcern evill.The vanity of all the creatures, riches, and honour, which make one no better then a dogge that dies in a ditch, Pſ. 49.20. and leave him a foole at laſt, Ier. 17.11. Wiſdome, and whatſoever is admired amongſt men, Vanity, Eccleſ. 2.15. ſo that by experience one findes an end of all perfection, Pſal. 119.96. the pleaſures of ſinne, leaving a man in all evill, Prov. 5.14. without fruit, Rom. 6.21. ſinne it ſelfe out of meaſure ſinfull, as the Apoſtle expreſſeth it, Rom. 7.13. making a man a very p. 123beaſt, Pſal. 73.22. Withall it makes one finde the corruption of his whole nature: Pſal. 51.5. Abomination of his righteouſneſſe, Iſa. 64.6. Inability to any good, Rom. 7.18. even ſo much as to thinke any good thing. 2. Cor. 3.5.

This Experience wonderfully ſtrengthens Faith, This Spirituall Experience much 1. Strengthens faith.when by the events we finde all things to be as we beleeved; as the Iſraelites beleeved God, when they ſaw the Egyptians drowned, Exod. 14.31. and David knew that God favoured him by his deliverance, Pſal. 41, 11. and his confidence, that God would deliver him, was becauſe God had delivered him, 1 Sam. 17.37. ſee 2 Tim. 2.17, 18. Secondly, 2. Quickens Affection.Experience wonderfully quickens affections, by thoſe ſenſible Objects which it diſcovers, as the ſight of Ioſephs chariots wonderfully revived Iacobs heart, Gen. 45.27. and Gods deliverances of David wonderfully encreaſed his love, Pſal. 18.1. and 116.1. It is true indeed that Faith workes more ſtedfaſtneſſe, and firmneſſe of adherence, Markes of Spirituall Affections 1. When they are kindled by Spirituall objects.but Experience uſually breeds the greater ſtrength of affections.

Theſe Affections we may know to be Spirituall, if, Firſt, they be kindled by Spirituall objects, ſuch as are the Senſe of Gods Love, manifeſted unto us in the experiments thereof, in pardoning our ſinnes, Pſal. 103.3. Luke 7.47. in guiding us by his Counſell, Pſal. 73.24. maſtering our corruptions, preventing our errours, 1 Sam. 25.32. griefe, and feare, for his diſpleaſure, Pſal. 77.7, 8. occaſioned by our ſins, Ezra 9.15. yea for his diſhonour by other mens ſinnes, Pſal. 119.136.139. p. 124Secondly, 2. When they are ſeaſonable.when they are anſwerable to Gods dealing with us, rejoycing, and mourning ſeaſonably; when God calls us to either, Eccl. 7.14. not prepoſterouſly, 3. When they keepe the heart humble and tractable.as Iſa. 22.12. Thirdly, when they keepe us within our bounds, humble and tractable, like the Pſalmiſt, Pſa. 131.2. in a reverend feare of Gods Majeſty. Laſtly, when they provoke and quicken us to holy duties, not onelyonly of Prayer, or thankeſgiving, but generally of all ſervice and obedience, as they doe the holy Prophet, Pſal. 116.16, 17.

It is true that, Yet it is only the Spirit of God which muſt teſtifie to our ſpirits that they are ſuch.when all is done, none can aſſure us that our affections, and motions, are Spirituall, but the ſame Spirit which workes them in us, which as it teſtifies with our Spirit that we are Gods children, Rom. 8.16. ſo doth it aſſure us that we are moved by his Spirit. It cannot be prevented but that many men will deceive themſelves, miſtaking carnall motions for Spirituall, as Iehu did, 2 King. 10.16. But although ſome men think they are in the right way, when they are wide of it: yet that lets not another man, who is in the right way, to know and be aſſured that he is in it.

This large Deſcription of the nature of a Spirituall man, The uſe of this deſcription of a ſpirituall man.is of ſingular uſe, both for the encouragement of thoſe that find themſelves, in ſome good meaſure, anſwerable to this patterne, that is here ſet before them, to goe on with cheerfulneſſe in the ſtudy of the Scriptures and in all other holy duties required of them: As alſo for the awakening of others, who, when upon examination p. 225they finde themſelves out of this bleſſed condition may labour with earneſt deſires and fervent prayers to beg that Spirit at Gods hands, that may make them ſuch, as finding themſelves, while they remaine otherwiſe, in a dangerous condition, in which neither Gods word, nor any of the reſt of his ordinances, can profit them as they ought.