The Case and Cure of a Deserted Soul, Chapter 34

The Case and Cure of a Deserted Soul · Chapter 34

p. 431CHAP. XXXIV. The cauſes and roote of comfort.

NOw from the nature of ſpirituall comfort, let us deſcend to the cauſe and roote of it, and that wee may not run too large a compaſſe, we will confine our ſelves to the cauſes;

1 Efficient,Firſt cauſe efficient, God.

2 Materiall.

The efficient cauſe is various, but we will only pitch upon the principall working cauſe, which is God, who is called the God of all comfort, 2 Cor. 1.3.ffPatrem dicens non unius miſericordiae tantum, ſed miſericordiarum, & Deum non unius ſed totius conſolationis: qui conſolatur nos non modo in hac vel ill. 1. ſed in om…i tribulatione, &c. Bern. Serm. 5. de natal. Dom. here briefly two things;

1 That it is of God,

2 How wrought by God.

1 That comfort is of God, this appeares thus.

1 Suppoſe a man dead in treſpaſſes and ſinnes, here is required the ſame power to give comfort, which is to give life.

2 Suppoſe one troubled in ſpirit, vexed with feares, here no leſſe power p. 432can comfort then the power of God.

For comfort in this caſe is an act of ſupremacy; as in a civill ſtate, none can take off chaines of impriſonment, but he that put them on; all creatures in heaven and earth cannot looſe him whom God hath bound; though all ſhould ſpeake well, yet if God frowne, chide, ſmite, condemne, this prevailes, becauſe he is ſupreame; nothing can comfort, but to have what God onelyonly can give, as pardon of ſinne, deliverance from hell, &c. and to know what God onelyonly can reveale, as whether ſinne bee pardoned, God reconciled, &c. theſe things God onelyonly knoweth, and none can know them but thoſe to whom hee reveales them; and farther, when God afflicts, he doth it for an end, till that be compaſſed, the ſoul lieth in the deeps; grief and feare is to bring in the heart to Chriſt, therefore none but he can take it off, who is ſet to be the Phyſitian to cure the ſores and wounds of a broken ſpirit; and there is in the ſoule when God ſhaketh it with his power, a diſpoſition ſo ſet towards him, that nothing can ſatisfie p. 433the ſoule but his favour.

3 Conſider what comfort is: it is a ſtrength or ſatisfaction of ſpirit. That then which comforteth, muſt be proportionable to, or exceeding that which may cauſe griefe or trouble; now if a man bee in great affliction from the world, that which can comfort, muſt be ſomething greater then the world; or if afflicted by terrors of conſcience, comfort cannot be but by one that is greater then conſcience; if death, ſin, hell, wrath diſquiet the ſoule, what good in heaven or in earth can weigh downe theſe, but God himſelf?

Secondly,God workes comfort. Firſt, preparing the ſoule. note how this comfort is wrought by God: There are three acts of God concurring in this work of comfort.

Preparation, or diſpoſing of the ſoule for comfort, by giving ſight.

Preparation, or diſpoſing of the ſoule for comfort, by giving faith.

Preparation, or diſpoſing of the ſoule for comfort, by giving fitneſſe.

Collation of the matter of comfort. Atteſtation, &c.

11 God illuminates the underſtanding to ſee the true fountaine and proper object of true comfort, By illumination.with the meanes p. 434and conditions of it; till a man know the excellency of ſpirituall things, with their ſufficiency and eternity, and till he ſee them haveable and attainable, either the heart is deluded with the dying vanities of this ſinfull and mortall life, or held under the terrors of a guilty, accuſing, miſgiving and deſpairing conſcience. Though there be incomparable worth, and moſt delightfull ſweetneſſe in Jeſus Chriſt, yet what is this to him that dwels in darkneſſe? the underſtanding is the gate both of life and comfort; and as the heart rueth not what the eye ſeeth not, ſo it joyeth not in what it knoweth not. It is neceſſary to true and ſtrong conſolation, that a man have a ſight.

11 Cleare; Dark viſions breed but weak comforts; darkneſſe is the harbour and womb of doubts, and in this caſe, ſo far as the ſoule doubts, it dyes. If a condemned man have a pardon, but ſo written either for letter, or language, that he cannot reade or underſtand it though his pardon is his life indeed, ye… it is but ſmall comfort at preſent.

p. 43522 Extended; The heart cannot bee eſtabliſhed and filled with comfort, till the latitude of the object of comfort appeare; except the minde ſee things in all their due requiſites, which makes them able to comfort fully, there will bee ſomewhat wanting to a peacefull ſtate; as if he ſee a worth, but not fitneſs, or if that, yet if not the poſsibility, or if that, yet not ſufficiency; or if that, yet not perpetuity; I ſay, if any one of theſe appeare not, the heart will remaine unſatisfied; what a check to contentment in a thing is this, when, though a man ſeeth it is good, yet he ſaith, it is not fit for me, it pleaſeth not, or it is not poſsible, I cannot obtaine it, or it is not ſufficient, it will not ſerve my turne, or it is fading and not certaine, I may loſe it againe?

33 Actuall; For not knowing good, but minding good doth comfort, habituall knowledge doth not comfort; it hath a power to comfort, but till our knowledge be actuall, it gives not actuall comfort; it is but as fire in the Embers, which warmeth not except it bee blowne up; the rich promiſes laid up p. 436in a knowing man, is but as bread in the Cubbord, which except by actuall knowledge the minde feed upon, it ſtarves. If a man have much wealth in his Cheſt, except he take it forth for his uſe, wherein is he happier than a begger? though the Well be full of water, yet except a man draw it out, he may thirſt: We muſt not forget our conſolation; unmindfulneſſe breeds uncomfortableneſſe; when therefore God will give comfort, he is the remembrancer of his people.

44 Serious; For fleeting thoughts breed flaſhie comforts; paſſant viewes and glances of the minde cannot raiſe a ſetled comfort, nay rather they diſcomfort as much by their vaniſhing, as they comfort by their preſence. The fruit of ſuch ſights of God, Chriſt, heaven, &c. yeeldeth a preſent, but a tranſient blaze of joy, like fire in ſtraw, ſoon up, and ſoon downe; yea, this ſweelneſſe leaves a bitterneſſe, and wounds the heart to loſe that ſo quickly, which i… had ſo happily; ſo that by ſuch tranſitory guſts, the ſoule learnes more indeed p. 437how to prize the things for ſweetneſſe, and how to lament them for their abſence; & not his comfort, but his ſorrows are increaſed by ſuch curſory viewes; howſoever, this is ſure, except our light be permanent, our comfort will be tranſient, and the heart will be ſtill unſatisfied; theſe fits of glaring light, are but like night-lighinings, which make not day; it is night ſtill in the ſoule, becauſe the Sun ſets over it; when therefore God comforteth, he fixeth the eye of the ſoule upon himſelf, and the good things of his grace.

2The ſecond act of preparation of the heart for comfort, is working of faith, By working faith.which is the main organ of comfort; though a man know the Goſpel, yet except he beleeve it, all the glorious treaſures of grace and mercy in it, are but as a golden dreame, or a pleaſant tale, or as a fire which is painted on a wall, which yeelds neither light nor heate: the word profiteth not him that belee…eth not. This was the caſe of the lews, they had great promiſes made to them, But the Word preached did not p. 438profit them, not being mixed with faith in them that heard it, Heb. 4.2.ggforeign. h. c. Caleb & Joſhua; qui ſoli crediderunt: ſic Chryſ. Theoph. Oecumen, At intelliguntur potius ipſi Judaei. Par. &c. foreign: Ʋt vinum aqua temperatum fit mitius & utilius infirmis, ita ardua illa promiſſio opinione major & incredibilis, non admiſ…a ſide, non profait. Cornel. à lapide. à cibo bene condito ducit Metaphoram. Camer. in Reſponſ. ad Quaeſt. in Hebr. at foreign Legunt Syridc. verſ. Beza. Marian. Eſtius. Aug. in Pſal. 77. &c.Ps 77 As exceeding ſtrong drink not tempered, and qualified, profits not nature, ſo thoſe great promiſes ſo much exceeding opinion, and expectation of reaſon, not being mixed with faith, did not profit them; or as ſome conceive, the Metaphor lyeth thus; as he that drinkes of an empty cup, ſo were they not beleeving, the promiſe to them was but as an empty cup; or, as in the margin of out Bibles, they were not united by faith to them that heard, i. e. to them that beleeved, ſo that they had not the ſame benefit by the word.

Faith then is a neceſſary requiſite, and that 1. as a condition upon which comfort is given. 2. As an inſtrument by which it is received; for faith gives the promiſe a life and ſubſiſtence, though not in it ſelfe, yet in us; except the Goſpell be beleeved, it hath no dwelling, p. 439no roote, no power, no life, no being to us, but is as a thing that is not; therefore God works faith which doth enable and diſpoſe the ſoule to ſucke ſweetneſſe from the breaſts of conſolation: Joy and peace are fruits of faith. Now the God of hope fill you with all joy and peace in beleeving, that you may abound in hope through the power of the Holy Ghoſt. Rom. 15.13.

The third act of preparation, Thirdly, Sanctification.is ſanctification; which is ſimply neceſſary to true comfort; 1 As a condition of the Covenant, for without holineſſe no man ſhall ſee God; Heb. 12.14. 2 As diſpoſing the ſoule; for theſe two things are required to make a man capable of comfort.

11 Life; When a man is dead in himſelfe, he is dead to all things, and all things are dead to him, the beſt cordialls are no better then puddle water, the richeſt jewells no better then the mea…eſt traſh to a dead man.

22 Sutableneſſe: What comfort doth apiece of fleſh yeeld to a ſheepe? and what is a rich paſture to a man? that p. 440onelyonly is comfortable that is good to a man, and that onelyonly is good which is convenient; the beſt diſh is but as poyſon to him who hath an antipathy againſt it; the nature of man is ſuch, that ſince it forſooke God, it ſo cleaveth to the creature, that till it be healed it is not capable of ſpirituall comforts, and could no more live in God then a Fiſh in the ayre. There is a certaine compaſſe of goodneſſe which every creature walks in: the world is divided among them, and every ſort of creatures hath its latitude, which is bounded by its particular forme and diſpoſition; the Fiſhes keepe below in the waters, their walke is in the deeps; the beaſts in herit the earth and goe no higher, they minde not honour, riches, learning, &c. theſe are the flowers of that Eden which mankinde hath in poſſeſſion, and theſe are the higheſt things of a naturall man, but heaven, the Goſpell, God, Chriſt, &c. are the portion of the ſpirituall man, the new creature; man muſt be elevated above the pitch of nature, (as now it is) to live in theſe things. The eye is made p. 441for light and colours, the eare for ſounds and voyces, the ſmell for favours, the minde for truths, the will for good, ſo every thing is fitted for its object. And as in motion there is no reſt but in a ſit place, ſo the ſoule could not be quieted and pleaſed in ſpirituall things, except there were a fitneſſe and agreement betwixt them**Eis ſolum fruimur, in quibus voluntas delectata quieſcit. Aquin. S.P. 1.2. q. 11. a. 3.. There are ſome velleities and imperfect motions of a naturall will heightned by the Goſpell; but theſe give not true comfort, becauſe the will eloſeth not; it is eaſily moved from them, as a globous or round body upon a plaine, is eaſily moved becauſe it hath but a weake hold, it toucheth but in a point; but a plaine or ſquare body upon a plaine ſtands faſt and hath full reſt, becauſe their ſuperficies doe agree, and they mutually meete and cloſe together.

The ſecond worke of God in giving comfort is collation of matter of comfort: Secondly, God comforteth by giving matter of comfort.God beſtoweth things comfortable, theſe are the food and fuell of joy; when God ſaith, Be of good cheare, be comforted, he doth not doe as thoſe p. 442whom the Apoſtle reproves, Iames 2.15.16. If a brother or ſiſter be naked and deſtitute of dayly food, and you ſay unto them, depart in peace, be you warmed, and filled, notwithſtanding you give them not thoſe things which are needfull to the body, what doth it profit? When God commeth to comfort, he giveth that which may comfort, precious promiſes, ſweet mercies; as pardon, grace, light, heaven, his favour, preſence, ordinances, Chriſt, &c. Who is able to ſumme up the riches and treaſures which God beſtoweth upon his people as a portion to live upon? great things in poſſeſſion, greater in reverſion: Oh how great is thy goodneſſe, which thou haſt laid up for them that feare thee, which thou haſt wrought for them that truſt in thee, &c. Pſal. 31.19. Iſay 64.4.hhDic nobis qui praeparas, quid praeparas? replebimur bonis domus tuae, ſed quibus? &c. id quaerimus quod oculus non vidit, &c. Bern. Serm. 11. in Cant. explicans illud Iſaiae c. 64.4. So that when a man ſhall ſee himſelfe ſo fully ſtored, hee may with mirth and gladneſſe ſay to his ſoule, ſoule take thine eaſe, thou haſt much goods laid up for many yeares; having ſuch a portion he is a rich man, enjoying ſuch a ſufficiency as is a ſtrong baſis of reſt and contentment, and makes him p. 443live a life above men,(i)(i)Dives à Divus. Varro de ling. lat. l. 4. a life only in degree inferiour to the life of Angels: that Paradiſe which God made for Adam was as a deſart to this Sharon, thoſe fruitfull trees were but ſhadows of the happineſſe which is in this new Eden, the garden which God hath planted for his people.

The third worke of God in Comforting his people is, atteſtation: Thirdly, witneſſingthe ſoule is expoſed to many controverſies, and is prone to unquiet agitations; it is hardly-ſatisfied; though it have a preſent happineſſe, yet it hath a provident and ſollicitous eye upon future times, and extends her cares and feares even to eternity. Adde alſo unto this, the minde is hardly ſatisfied in that which it comprehends not, and ſinfull reaſon will be wrangling where it ſeeth not its way and end, but muſt take all upon truſt and credit: and in things of moment a ſerious and fearfull man is apt to entertaine jealouſies,(l)(l)nam veluti pueri trepidant, atque omnia coecis in tenebris, metuant, ſic nos in luce timemus, &c. Lucret and will ſoarce beleeve what it ſeeth,(m)(m)quicquid id eſt, timeo Danaos et dona ferentes. but though God pronounce him bleſſed, yet he is apt to call his tenure into queſtion, p. 444and to caſt himſelfe in the ſute: The doubts and controverſies by which the ſoule is vexed, may be reduced to 2. heads;

concerning 1. the Goſpell.

concerning 2. themſelves.

1The firſt queſtion is about the Goſpel. There is abundance of unbeleefe in the ſoule;The truth of the Goſpel. it is a difficult thing and a rare thing to beleeve; there are two things which much hinder faith.

1. A diſpoſition in man to judge of all things by ſenſe or reaſon.

2. The inevidence of the Goſpell: As things are more or leſſe clearely propounded to ſenſe or reaſon, ſo they are received with aſſent more or leſſe; A Philoſopher beleeveth more ſtrongly, that the Sun is much bigger than the earth, or that there will be an eclipſe at ſuch or ſuch a time, than a Country man; when we ſay the object of faith is not evident, wee muſt diſtinguiſh of evidence:

Evidence is of 1. narration.

Evidence is of 2. the thing.

Evidence of narration is when a p. 445thing is ſo expreſſed as it may be underſtood, ſo the Scripture is evident and cleere.

Evidence of the thing, is, when either ſenſe or reaſon apprehends it.

Thus the things of the Goſpell are inevident, Such as eye hath not ſeene, nor eare heard, nor &c. 1 Cor. 2.9.

The Goſpel is divided into Doctrine.

The Goſpel is divided into Hiſtory.

The Goſpel is divided into Propheſie.

1. The Doctrine hath in it ſomewhat that is evident, and eaſily falling in with reaſon, for there are things in it appertaining to naturall Philoſophie, as elements, men, beaſts, trees, &c. to Ethicks, as all the morall rules and vertues; to Oeconomicks, precepts for ordering of families; to Politicks, lawes for Cities and Common wealths. Theſe a naturall underſtanding can deale with. But there are other things of more high nature, which are called Supernaturall, as the Trinity, Incarnation, Reſurrection, &c. theſe are above reaſon.

2. The Hiſtory: this is of things paſt, and have no evidence to ſenſe, for p. 446what can the eye ſee of Paradiſe, the Flood, the Arke, &c. nor to reaſon, by any thing in themſelves; how ſhould reaſon conclude that ſuch things have beene, but that they are related and revealed?

3. The Prophefie; this is of things to come, and ſo to come as that a man cannot ſee them as a Philoſopher may ſee the effects in their Cauſes, for they come within ſuch a courſe; nor can any creature by reaſon conclude their futurity; but as their being depends upon Gods Will, ſo their manifeſtation (that they will come) is only by Gods Word. Hence it is that nature being ſo unapt to receive things upon truſt, and deſiring to ſee all hold to rules of ſenſe and reaſon, is very hardly brought to beleeve the Goſpell. Becauſe of this unbeleevingneſſe wee need a divine aſſiſtance, which is the working of faith, and witneſsing unto faith, (or to the beleever) the truth of the Goſpell; there are many witneſſes of the Goſpel, therefore it is frequently called the Teſtimony, there is a cloud of Witneſſes, miracles, p. 447Heb. 2.4. the Miniſters and Apoſtles and Prophets among them eſpecially, Acts 10.43. c. 26.16. c. 5.32. the Saints, Eſay 43.10. but the Holy Ghoſt is the head of this Grand jury, Heb. 10.15. 1 Ioh. 5.6. he comes with his teſtimony and ſetleth the heart in aſſurance of the Goſpell, that it may finde firme ground and ſure footing: ſo long as faith is wavering, comfort will be unſtable; the houſe cannot be ſtrong, if the foundation be weake, the Goſpell is the foundation, and if that bee laid firme, the whole fabricke of peace will ſtand ſtrongly, able to beare out all ſtormes and tempeſts.

2The ſecond queſtion is concerning themſelves, Their intereſt.and their intereſt in the Goſpell: For though a man know clearly what that faith and holineſſe is which gives him a reall title to the promiſe, yet he may be unable to know his faith to be that faith. There bee many things which make true faith, often hardly diſcernable. 1. Great imperfection; it is hard to know certainly when 1 plant is newly put up above ground, p. 448what it is; a low faith hath but little evidence, there is a light in every grace to ſhew it ſelfe; but as it is with ſome ſtarres, they are ſo ſmall that they are ſcarce ſeene; ſo a man may have faith, and yet not be able to ſay poſitively and peremptorily, that hee doth beleeve. 22. The ſimilitude of falſe faith and true: a man may know in generall what is requiſite to the nature of gold, yet when he comes to apply his rules, he may bee puzzeled, becauſe art can exactly imitate nature, yea ſo, as that a famous Painter was deceived by a flye, which, though it was artificiall, yet he thought was naturall. 33. The conſcience is not alwaies a competent Iudge, becauſe it may be clouded with feares and jealouſies, 44. Satan often doth ſo ſnarle this queſtion, that the ſoule is not able to extricate it ſelfe. Wee need therefore the helpe of the Spirit, whoſe Office it is to be our Comforter. And as conſcience in its Court is witneſſe, advocate, and Iudge nnIpſe accuſator, Iudex, Carnifex, vermis remordens. Quintil. l. 5 Inſtit., ſo is the Spirit: he is a Witneſſe giving evidence concerning the fact, that this is done, i. e. that the man doth p. 449beleeve; he is an Advocate to plead the lquity of his Cauſe, and that by the law of grace he ſhould live; he is the Iudge by pronouncing ſentence, applying the Law of grace in a judicial way, and ſaith, the ſoule ſhall live. But all are comprized in the teſtimony, for it is a teſtimony clearing and determining the Caſe. That there is ſuch a teſtimony (o)(o)S.S. donat animae pignus ſalutis, ſcilicet teſt imoniū quod ſilius Dei ſis.of the Spirit as doth evidence the …yuth and ſincerity of grace, and conſequently a perſonall intereſt in the promiſe, appeares farther by theſe Arguments.

1.Ber. Serm. 2. in Pent. Argumēts proving this teſtimony. The ſpirit of bondage and the Spirit of adoption, are oppoſed each to other, Rom. 8.15. Now the thing wherein they are oppoſed. is their proper working, the one cauſing feare, the other peace: Looke then into the worke of the ſpirit of bondage, and you will finde … doth not onelyonly enlighten the ſoule to know and apprehend in generall wrath againſt ſin, and to apprehend what ſin i…, but it evidenceth to a man particularly, that his waies are waies of ſin, and conſe quently works a kind of plerophorie p. 450of hell, a dreadfull expectation of wrath upon himſelfe; ſo that a man comes to conclude upon conviction; I am the man who have tranſgreſſed, and I am the man which (except ſalvation come to me in Chriſt) ſhall be damned. And as the ſpirit of bondage thus joyneth in the ſentence of condemnation, by ſtirring up, clearing, fixing, and ſtrengthening the conſcience, in like manner the Spirit of adoption worketh with Conſcience in the ſentence of abſolution, reconciliation, and adoption.

22. If the Spirit be a Comforter, which will not be queſtioned, it muſt witneſſe the truth of our beleeving, and by that our intereſt in the promiſe, becauſe till this be done, till a man bee aſſure… that his faith is ſaving, hee cannot bee ſatisfied in this queſtion which now troubleth him, whether hee ſhall be… ſaved, or whether mercy be his portion. There are three maine ſteps to comfort. 1. Salvation comes through Chriſt in the free promiſe, but here it yeelds … other comfort but this, it may bee mi… if I receive it. 2. The heart goeth … p. 451to take hold of ſalvation, this is a farther ſtep to comfort, and here the foundation is laid; but yet though this bee ſufficient to life and ſalvation in the end, yet it is not ſufficient to peace and conſolation at preſent; a man cannot bee ſatisfied till hee attaine a third thing; which is this, a knowledge that hee hath rightly and ſavingly received ſalvation.

33. If the knowledge of the true definition of faith and holineſſe were ſufficient to give aſſurance to him that truly beleeves, that he doth truly beleeve, then none that are ſo qualified, and doe reflect carefully upon themſelves, can be uncertaine or doubtfull whether their faith bee right or no: But now wee ſee often times that even men that have much grace, and quick ſighted underſtandings are much in feares of their owne eſtates, and have given themſelves for hypocrites, unſound, yea dead, yea damned men, reade Pſal. 88. and there ſee Heman as a ſad inſtance of ſuch an heavy condition: Grace lyeth often ſo hidden p. 452that they that ſeeke it cannot finde it in themſelvesppHabitus fidei eſt (ſecundùm Theologos) medium incognitum, ſaepe enim non ſentitur Baron. apod. ad Turneb. Tetragon..

4. Conſult that text, Rom. 8.16. The Spirit it ſelfe beareth witneſſe with our ſpirits, that wee are the children of God. Beſides, the ſtreame of Interpreters, who give teſtimony to this teſtimony of the Spirit, let the place it ſelfe be conſidered.

1 The Text: In which there are three things which come in as props to this truth.

1 The Spirit witneſſeth with our ſpirits qqforeign.: here are two diſtinct witneſſes, our ſpirits, that is, our conſcience or underſtanding renewed, and Gods Spirit; God keepes the courſe which himſelfe appointed, that in the mouth of two or three witneſſes, every thing ſhall be confirmed.

2 The Spirit himſelfe rrforeign, non idem Spiritus, qu. foreign, ut Eraſm. viſ. Eſtium, ſometimes the graces and gifts of the ſpirit are called the ſpirit, as Iohn 1.15. Acts 6.5. 1 Cor. 14.32. Gal. 3.2. But ſo it is not to be taken here,ſſNot foreign, but foreign. but the ſpirit in this place is the Holy Ghoſt himſelfe, for ſo it is expreſſed; not the Spirit, but the p. 453Spirit himſelfe ttNon modo vox praeſtiti chariſmatis, ſed & praeſtantis illius paracleti, Chryſ Non ſolius chariſmatis vox eſt, ſed donantis Spiritus. Oecumen.: the graces of the Spirit are witneſſes, as every effect is a witneſſe of its cauſe, ſo God left not himſelfe without witneſſe to the heathen, Acts 14.17. but by his workes did declare himſelfe; ſo Chriſt ſaith, his works be are witneſſe of him, Iohn 5.36. But this is not all the teſtimony which the Spirit gives to the Saints, but himſelfe doth it, ſaith the text.

3 With our Spirits: There is the particular application of the Spirit, it is not thus, the Spirit witneſſeth that thoſe that beleeve are ſonnes; as if it were onelyonly a teſtification of the truth of the Goſpell; but it is thus, the Spirit witneſſeth with our our ſpirits, that we, even we are the Sonnes of God.

2 Conſider the Context: the thing which the Apoſtle, (for their comfort) would prove, is, that they ſhall live, v. 13. but how doth he prove it? becauſe they are ſonnes, ver. 14. and that they are ſonnes, he gives a twofold evidence; 1 The Spirit of adoption, by which they cry Abba, Father. But they might ſay, may not men be deceived, and claime a p. 454childs place with God when he is a ſtranger? therefore he addes, ſecondly, the Teſtimony of the Spirit: The Spirit himſelfe beareth witneſſe with our ſpirits, that we are the ſonnes of God: As if hee had ſaid, you have a ſure ground of aſſuranceuuSi homo, Angelus, Archangelus aliquid promiſerit, forte quis dubitaverit, ſuprema vero eſſentia Spiritus Dei teſtimonium nobis intus perhibente, quiſnam dubitationi locus? Chryſ. apud Par., for not onelyonly your owne ſpirits, but God with them joynes in teſtimony that ye are children.

But concerning this teſtimony, note;

1 That all the Saints have it not, at leaſt in ſuch a meaſure as to ſettle the heart clearely in this perſwaſion, that they beleeve, and are children; nor is the teſtimony of our owne ſpirits alike, in all, but as the graces are more evident and conſpicuous, ſo is the teſtimony clearer; and herein differs the teſtimony of Gods Spirit, and our ſpirit; our ſpirits give teſtimony according to the meaſure, workings, and evidence of our graces; but the Spirit of God gives often leſſe teſtimony to the beſt Chriſtians, and all have it not, at leaſt not in a ſatisfactory degree.

2 It is a teſtimony, which for ought appeares in the word may ceaſe, they that p. 455have it may want it, though it be true that when once the teſtimony is obtained, though it abide not it ſelfe actually and alway, yet the efficacy ſhould, ſo that it is weakneſſe to doubt againe, becauſe it is the voyce of God, a judiciall ſentence.

3 It may bee diſcerned from all phantaſticall,How this teſtimony is diſcernable from deluſion. or diabolicall Enthuſiaſmes.

11 It diſcovers it ſelfe in thoſe that have it; as the light of the Sunne doth difference it ſelfe from all other lights, ſo that he that hath a full teſtimony knoweth it to be of God: Ye know him, for he dwelleth with you and ſhall be in you, John 14.17. And it muſt needs be ſo, elſe the teſtimony ſhould not be ſufficient; for the queſtion would ſtill remain undecided concerning a mans condition; It is as much to be regarded who ſpeaketh, as what is ſpokenxxTam refert quis, quam, quid?: Though a man heard a voyce from heaven, or a voyce within him declaring and pronouncing his reconciliation and adoption, yet except he know it is of God, it will not ſatisfie. As if a condemned man ſhould p. 456have newes of his pardon, yet except he know it is the Kings act, it cannot quiet him.

2 It is ever according to the word; the witneſſe of the ſpirit, and of the word, is the ſame; there are two voyces or determinations, or teſtimonies of the word; the one is concerning the way, the other concerning the end, that is, the word ſaith, They that beleeve ſhall bee ſaved; but then the queſtion is, who beleeveth? to this the word anſwereth, by deſcribing what that faith is, which ſaveth, and ſo as the rule gives ſentence of that which is to be ruled by it, when the word and faith in the heart are brought together by examination, the word eytheraccepts or rejects, approveth or diſalloweth of faith, as it is in it ſelfe true or falſe; but as when the gold is brought to the touch-ſtone, though the ſtone may give it for true gold, yet the examiner may want skill to perceive this teſtimony, ſo it is in this caſe; the word is the Law, by which all are judged; but as in a Civill State there is need of a Judge to open and apply the Law p. 457to particular caſes, ſo there is need of the Spirit to joyne with the word to give out not another verdict, but that of the word, which is made more intelligible by the Spirit; not varyed, but opened: Still the teſtimony is the ſame; ſo that the Spirit never looſeth where the word bindeth, therefore thoſe that live in pride, idleneſſe, or any other way of ſin, and pretend aſſurance of ſalvation given by the Spirit, are deceived; for if a man be ſuch as the word condemnes, there is no abſolution from God while he continueth ſuch.

33 This teſtimony is holy : holy formally, originally, effectively, it makes holy, more humble, more contrite, more watchfull, more zealous, more thankfull, &c. That aſſurance which breeds vanity, contempt of ordinances, neglect of duties, ſecurity in ſinne, is deceitfull and abominable.

Thus of the Efficient cauſe; The matter of comfort.now the matter of ſpirituall comfort followeth. That which is comfortable, muſt bee ſuch as can in ſome meaſure ſatisfie and fill the deſire and appetite of the ſoule; p. 458for ſo long as deſire is held from her object, there is an unreſt, and unquietneſſe in the heart, there will be a whining and crying of ſpirit, there is paine in hunger, & grief in want; now as deſire is an extenſion, or reaching of the ſoule after ſomething futable, ſo it is not ſatisfied; But,

1 Eyther by poſſeſsion of the thing,

2 Or by hope and expectation.

So that the proper object of ſpirituall comfort, is,

1 Things ſpirituall, given to us, and received by us here, as the light of Gods countenance, the quicknings of his ſpirit, ſubduing of luſts, ſucceſſe in our prayers, taſts of heaven, &c.

2 Things promiſed: as in the former, deſire is turned into joy, and the accompliſhment of deſire becomes a tree of life, Prov. 13.12. ſo here it becommeth hope, and this hope giveth comfort; it is the Anchor of the ſoule, and the beſt cure of ſorrow in the want of things futureyyforeign. Naz. foreign.: wee are ſaved by hope; Rom. 8.24. The maine things of our life and happineſſe for eternity are p. 459ours onelyonly in the promiſezzHoc ipſum quod Chriſtiani ſumus, ſpei eſt. Cypr. de boo pat..

Concerning theſe things, note,

1 That the promiſe gives as ſtrong comfort to faith, as things preſent to ſenſe, yea greater; For,

1 The things to come are greater.

2 More permanent, 1 Cor. 13.

3 Sure, aaFidelis futura veluti praeſentia poſſidet, & magis ea adeſſe putat, quam praeſentia. Clem. Alex.ſo that faith makes them as preſent, Heb. 11.1.

2 The ſoule may have the comfort of hope, yet loſe that of ſenſe; it may finde the way ſad, when it beleeves the end will be ſweet.

3 If a man loſe the life and comfort of hope, hee loſeth the comfort of ſenſe, his way will bee ſad who is afflicted about his end.

4 According to the ſtrength of faith and hopes claime, comfort is advanced, when hope fluctuates and lookes for eternall life, onelyonly as poſſible, or probable, then comfort alſo is unſtable and weake; but when it lookes upon it as certainly future, then the heart hath a full reſt.

Now having ſeene the nature and Cauſes, Comfort may bee loſt.let us come to the defectibility p. 460of Comfort: It may be loſt: the tenure of grace and peace is not the ſame, in point of Comfort, we are but tenants at will, and may in a moment be turned out of a heavē upon earth, into a hell upon earth. Comfort is not of the being, but well being of the Saints; it is rather a reward than grace, and belongs rather to glorification, than ſanctification. Not joy makes a Chriſtian, but grace; as it is the light, not the warmth of the ſunne that makes day: ſo that this may faile. 1. God may ſuſpend his teſtimony; or, 2. Hee may let in Satan to afflict; or, 3. Hide himſelfe, and not meet them in approches to him, in combats for him, &c. I muſt cut my ſelfe ſhort here, for I ſee the booke ſwels bigger than I deſire: Let this therefore ſuffice for entrance into the buſineſſe it ſelfe.