Heaven on Earth, Discourse · Chapter 3

Heaven on Earth · Discourse · Chapter 3

p. 155CHAP. III. Containing the ſeveral Hinderances and Impediments that keep poor ſouls from Aſſurance, with the Means and Helps to remove thoſe Impediments and Hinderances.

NOw the firſt impediment1. Impediment. and hinderance to Aſſurance, that we ſhall inſtance in, is, Deſpairing thoughts of mercy. O theſe impriſon the Soul, and make it always dark night with the Soul; theſe ſhut the windows of the Soul, that no light can come in to cheer it. Deſpairing There is a threefold Deſpair. 1. Worldly. 2. Moral. 3. Spiritual. And this laſt is the worſt and greateſt.thoughts make a man fight againſt God with his own weapons; they make a man caſt all the Cordials of the Spirit againſt the wall, as things of no value; they make a man ſuck poyſon out of the ſweeteſt promiſes; they make a man eminent in nothing, unleſs it be in having hard thoughts of God, and in arguing againſt his own Soul, and happineſs, and in p. 156turning his greateſt advantages into diſadvantages, his greateſt helps into his greateſt hinderances. DeſpairingIt makes a man call good evil, and evil good, light darkneſs, and darkneſs light, ſweet bitter, and bitter ſweet, a Saviour, a deſtroyer; a Redeemer, a revenger, &c. thoughts of mercy, make a man a beaſt; yea, below the beaſt that periſheth. Pliny ſpeaks of the Scorpion, that there is not one minute wherein it doth not put forth the ſting, as being unwilling to loſe any opportunity of doing miſchief: Such Scorpions are deſpairing ſouls, they are ſtill a putting out their ſting, a rangling with God, or Chriſt, or the Scripture, or the Saints, or Ordinances, or their own Souls. A deſpairing ſoul is (Magor Miſſabib) a terror to himſelf, it cannot reſt, but like Noahs Ark is always toſt here and there, it is troubled on every ſide, it is full of fears and fightings. A deſpairing ſoul is a burden to others, but the greateſt burden to it ſelf, it is ſtill a vexing, terrifying, tormenting, condemning, and perplexing it ſelf: Deſpair makes every ſweetA deſpairing ſoul is like the ſpider that draws poyſon out of the ſweeteſt flowers. bitter, and every bitter exceeding bitter, it puts Gall and Wormwood into the ſweeteſt Wine, and it puts a ſting, a croſs into every croſs. Now whileſt the ſoul is under theſe deſpairing p. 157thoughts of mercy, how is it poſſible that it ſhould attain to a wellgrounded aſſurance; therefore for the helping of the ſoul out of this deſpairing condition, give me leave a little to expoſtulate with deſpairing ſouls.

Tell me, O deſpairing ſouls, is not deſpair an exceeding vile and contemptible ſin, is it not a diſhonor to God, a reproach to Chriſt, and a murderer of ſouls, is it not a belying of God, a denying of Chriſt, and a crowning of Satan; it doth without doubt proclaim the Devil, a Conqueror, and lifts him up above Chriſt himſelf. Deſpair is an evil that flowsDeſpair is Satans maſterpiece, it carries men he adlong to hell, it makes a man twice told a childe of hell; it is a Viper, that hath ſtinged many a man to death. from the greateſt evil in the world, it flows from unbelief, from ignorance, and miſ-apprehenſions of God, and his Grace, and from miſtakes of Scripture, and from Satan, who being for ever caſt out of paradiſe, labors with all his art and might to work poor ſouls to deſpair of ever entring into paradiſe. O deſpairing ſouls, let the greatneſs of this ſin effectually awaken you, and provoke you to labor as for life, to come out of this condition, which is as ſinful as it is p. 158doleful, and as much to be hated, as to be lamented.

Again, tell me, O deſpairing ſouls,Acts 2. Plus peccavit Judas deſperando quàm prodendo Chriſtum, ſaith one.Acts 2 hath not deſpairing Judas periſhed; when as the murderers of Chriſt believing on him were ſaved. Did not Judas ſin more hainouſly by deſpairing, then by betraying of Chriſt? Deſpairing Spira is damned, when repentting Manaſſeh is ſaved. O deſpairing ſouls, the arms of mercy are open to receive a Manaſſeh, a Monſter, a Devil incarnate; he cauſed that Goſpel Prophet Iſaiah to be ſawed in the midſt with a Saw (as ſome Rabbins ſay;) he turned aſide from the Lord to commit2 Chro 33. 1, to 15.2 Chr 33:1–15 Idolatry, and cauſed his ſons to paſs thorow the fire, and dealt with familiar ſpirits, and made the ſtreets of Jeruſalem to overflow with innocent blood. The ſoul of Mary Magdalen Mark 6. 9.Mark 6:9was full of Devils, and yet Chriſt caſts them out, and made her heart, his houſe, his preſence Chamber; why doſt thou then ſay there is no hope for thee, O deſpairing ſoul? Paul was fullActs 1. 1, 2. & 26. 11.Acts 1:1Acts 1:2Acts 26:11 of rage and malice againſt Chriſt, his people, and ways, and he was full of blaſphemy, and impiety, and yet behold, p. 159Paul is a choſen Veſſel, Paul is1 Tim. 1. 13, 15, 16.1 Tim 1:131 Tim 1:151 Tim 1:16 caught up into the third Heaven, and he is filled with the gifts and graces of the Holy Ghoſt. Why ſhouldſt thou then ſay, there is for thee no help? O deſpairing ſoul! Though the ProdigalLuke 15. 13, 14.Luke 15:13Luke 15:14 had run from his Father, and ſpent, and waſted all his eſtate in ways of baſeneſs, and wickedneſs, yet upon his reſolution to return, his Father meets him, and inſtead of killing him, he kiſſes him, inſtead of kicking him,Verſ. 22, 23. he embraces him, inſtead of ſhutting the door upon him, he makes ſumptuous proviſions for him. And how then doſt thou dare to ſay, O deſpairing ſoul! that God will never caſt an eye of love upon thee, nor beſtow a crumb of mercy on thee. The Apoſtle tells you of ſome monſtrous miſcreants that were unrighteous, fornicators, idolaters, 1 Cor. 6. 9, 10, 11.1 Cor 6:91 Cor 6:101 Cor 6:11adulterers, effeminate, abuſers of themſelves with mankinde, theeves, covetous, drunkards, revilers, extortioners; and yet theſe monſters of mankinde, thorow the inſtant goodneſs and freegrace of God, are waſhed from the filth, and guilt of their ſins, and juſtified by the Righteouſneſs of Chriſt, p. 160and ſanctified by the Spirit of Chriſt, and decked, and adorned with the precious Graces of Chriſt. ThereforeO deſpairing ſouls, are you good at burning, that you have no mercy on your ſelves, but to argue to your own undoing. do not ſay, O deſpairing ſoul, that thou ſhalt die in thy ſins, and lie down at laſt in everlaſting ſorrow. Did it make for the honor and glory of his free grace to pardon them; and will it be a reproach to his free-grace, to pardon thee? Could God be juſt in juſtifying ſuch ungodly ones, and ſhall he be unjuſt in juſtifying of thee? Did not their unworthineſs and unfitneſs for mercy, turn the ſtream of mercy from them? No. Why then, O deſpairing ſoul, ſhouldſt thou fear that thy unworthineſs, and unfitneſs for mercy, will ſo ſtop and turn the ſtream of mercy, as that thou muſt periſh eternally for want of one drop of ſpecial Grace and Mercy.

Again, tell me, O deſpairing ſoul! Is not the Grace of God free-grace, isSub laudibus naturae latent inimici gratiae. Aug. The Patrons of mans freewil, are enemies to Gods freegrace. not mans ſalvation of free-grace. By grace ye are ſaved, Epheſ. 2. 8. Every link of this golden chain, is Grace. It is free-grace that choſe us, Rom. 11. 5. Even ſo then, at this preſent time alſo, there is a remnant according to the election p. 161of Grace. It is free-grace that chuſes ſome to be Jewels from all eternity, that chuſes ſome to life, when others are left in darkneſs. The Lord Jeſus Chriſt is a gift of free-grace; Chriſt is the greateſt, the ſweeteſt, the choiceſt, the cheifeſt gift that ever God gave; and yet this gift is given by a hand of love. God ſo loved the John. 3 16. Iſa. 9. 6.John 3:16Isa 9:6world, that he gave his onelyonly begotten Son, &c. Here is a ſic without a ſicut, God Joh… 4 10. But God, O thou deſp…i…ing ſoul, is Pater miſ…rationum, he is alſ b…wels, he will not ſtand upon giving his moſt lovely Son to moſt unlovely ſouls.John 4:10ſo loved the world; ſo freely, ſo vehemently, ſo fully, ſo admirably, ſo unconceivably, That he gave his onelyonly Son. His Son, not his ſervant, his begotten Son, not his adopted ſon, yea, his onelyonly begotten Son. I have read of one that had four ſons, and in a Famine being ſore oppreſt with hunger, the Parents reſolved to ſell one for relief; but then they conſidered with themſelves which of the four they ſhould ſell: they ſaid, The eldeſt was the firſt of their ſtrength, therefore loth they were to ſell him; the ſecond was the very picture of the Father, and therefore loth they were to part with him; the third was like the Mother, and therefore they were not p. 162willing to part with him; the fourth, and the yongeſt, was the childe of their old age, their Benjamin, the dearly beloved of them both, and therefore they were reſolved not to part with any of them; and ſo would rather ſuffer themſelves to periſh, then to part with any of their children. O but Gods heart is ſo ſtrongly ſet upon ſinners,Heb. 1. 1, 2, 3. Matth. 3. ul….Heb 1:1Heb 1:2Heb 1:3Matt 3 that he freely gives Jeſus Chriſt, who is his firſt-born, who is his very picture, who is his beloved Benjamin, who is his cheifeſt joy, who is his greateſt delight, as Solomon ſpeaks, Then I was Prov. 8. 30.Prov 8:30by him as one brought up with him, and I was daily his delight, (in the Hebrew,foreign his delights, that is, his greateſt delight) rejoycing always before him; or, ſporting greatly before him, as little ones do before their parents. Why then, O deſpairing ſoul, doſt thou ſit down ſighing, and walk up and down mourning, and ſadly concluding, that there is no mercy for thee? Hold up thy head, O deſpairingChriſt is called the gift of God, and the free gift of God five times together in Rom. 5. 15, 16, 17, 18.Rom 5:15Rom 5:16Rom 5:17Rom 5:18 ſoul, Jeſus Chriſt himſelf is a gift of free-grace; the conſideration of his free, boundleſs, bottomleſs, and endleſs love, may afford thee much matter of admiration and conſolation, p. 163but none of deſpairation? And as Jeſus Chriſt is a gift of free-grace, or a free-grace gift, ſo the precious Covenant of Grace is a gift of grace. Gen. 17. 2. I will make my Covenant betwixt me and thee; but in the Originalforeign it is, I will give thee my Covenant. Here you ſee that the Covenant of Grace, is a free gift of grace. God gave the Covenant of the Prieſt-hood unto Phineas as a gift, ſo God gives theNum 25. 12,Num 25:12 Covenant of Grace as a gift of favor and grace, to all that he takes into Covenant with himſelf; from firſt to laſt, all is from free-grace. God lovesHoſea 14 4.Hos 14:4 freely; I will heal their back ſliding, I will love them freely, &c. So Moſes. The Lord (ſaith he) ſet his love upon you Deut 7. 7, 8.Deut 7:7Deut 7:8to take you into Covenant with him; not becauſe you were more in number then other people, but becauſe he loved you, and choſe your Fathers. The onelyonly groundGod will have all bleſſings and happineſs to flow from free-grace. 1. That the worſt of ſinners may have ſtrong grounds for hope and comfort. of Gods love, is his love; the ground of Gods love, is onelyonly and wholly in himſelf. There is neither portion, nor proportion in us, to draw his love; there is no love, nor lovelineſs in us, that ſhould cauſe a beam of his love to ſhine upon us; there is that enmity, p. 164that filthineſs, that treacherouſneſs,2. For the praiſe of his own glory. 3. That vain man may not boaſt. 4. That our mercies and bleſſings may be ſure to us. unfaithfulneſs to be found in every mans boſom, as might juſtly put God upon glorifying himſelf in their eternal ruine, and to write their names in his black Book, in characters of blood and wrath. And as God loves freely, ſo God juſtifies us freely, Rom. 3. 24. Being justified freely by his grace, through the Redemption that is in Jeſus Chriſt. And as poor ſinners are juſtified freely, ſo they are pardoned freely, Acts 5. 31. Him hath God exalted (ſpeaking of Chriſt) with his right hand, to be a Prince and a Saviour; for to give repentance to Iſrael, and forgiveneſs of ſins. And as they are pardoned freely, ſoforeign The gracious gift of God. Chariſma ſignifies a gift flowing from the free-grace and favor of God. John 10. 28.John 10:28 they ſhall be ſaved freely, Rom. 6. ult. For the wages of ſin is death, but the gift of God is eternal life, through Jeſus Chriſt our Lord. Thus you ſee, O deſpairing ſouls, that all is of free-grace, from the loweſt to the higheſt round in Jacobs Ladder, all is of Grace. Chriſt is a Donative, the Covenant of grace is a Donative, Pardon of ſin is a Donative, Heaven and Salvation is a Donative. Why then, O deſpairing ſouls, ſhould you ſit down ſighing under p. 165ſuch black, ſad, and diſmal apprehenſions of God, and your own ſtate and condition. Verily ſeeing all happineſs and bleſſedneſs comes in a way of freegrace, and not in a way of doing, not in a way of works, you ſhould ariſe,Revel. 21. 6. & 22. 18.Rev 21:6Rev 22:18 O deſpairing ſouls, and caſt off all deſpairing thoughts, and drink of the waters of life freely. What though thy heart be dead, and hard, and ſad? what though thy ſins be many, and thy fears great? yet behold, here is glorious grace, rich grace, wonderous grace, matchleſs and incomparable riches of free-grace, ſpread before thee. O let this fire warm thee, let theſe waters refreſh thee, let theſe Cordials ſtrengthen thee, that it may be day, and no longer night with thee, that thy mourning may be turned into rejoycing, and that thy beautiful garmentsIſa. 52. 1.Isa 52:1 may be put on; that ſo the reſt of thy days may be days of gladneſs, and ſweetneſs, and free-grace may be an everlaſting ſhade, ſhelter, and reſt unto thee.

Again, tell me, O deſpairing ſouls, do you underſtand, and moſt ſeriouſly, and frequently ponder upon p. 166thoſe particular Scriptures that do moſt clearly, ſweetly, and fully diſcover the mercies of God, the bowels of God, the grace and favor of God to poor ſinners, as that Pſal. 86. 5. For thou Lord art good, and ready to forgive, and plenteous in mercy, unto all them that call upon thee. Gods mercies are above all his works, and above all ours too; his mercy is without meaſures and rules. All the acts and attributes of God, ſit at the feet of mercy; the weapons of Gods artillery are turnedThe Rainbow is ſignum gratiae & foederis. into the Rainbow; a Bow indeed, but without an Arrow, bent, but without a ſtring. The Rainbow is an emblem of mercy, it is a ſign of grace and favor, and an aſſurance that God will remember his Covenant, it is freſh and green to note to us, that Gods mercy and grace to poot ſinners, is always freſh and green. Again, tell me, O deſpairing ſouls, have you ſeriouſly pondered upon Nehe. 9. 16, 17. But they and our Fathers dealt proudly, and hardned their necks, and hearkned not to thy Commandments: And refuſed to obey, neither were mindful of the wonders that thou didſt among them, but hardned p. 167their necks, and in their rebellion appointed a Captain to return to their bondage; but thou art a God ready to pardon, gracious, and merciful, ſlow to anger, and of great kindneſs, and forſookeſt them not. Thou art a God (ſays he) ready to pardon, or rather, as it is in the Original, andforeign thou a God of pardons: There is a very great emphaſis in this Hebraiſm, a God of pardons; it ſhews us, that mercy is eſſential unto God, and that he is incomparable in forgiving iniquity, tranſgreſſion, and ſin. Here Nehemiah ſetsMicah 7. 18.Mic 7:18 him forth as one made up all of pardoning grace and mercy; as a circle begins every where, but ends no where, ſo do the mercies of God. When Alexander did ſit down before a City, he did uſe to ſet up a light, to give thoſe within notice, that if they came forth to him whileſt that light laſted, they might have quarter, if otherwiſe, no mercy was to be expected. O butLuke 13. 7. Jere. 3 1. to 15.Luke 13:7Jer 3:1–15 ſuch is the mercy and patience of God to ſinners, that he ſets up light after light, and waits year after year upon them: When they have done their worſt againſt him, yet then he comes with his heart full of love, and his p. 168hands full of pardons, and makes a proclamation of Grace, that if now at laſt they will accept of mercy, they ſhall have it. Why then, O deſpairing ſoul, doſt thou make thy life a hell, by having ſuch low and mean thoughts of Gods mercy, and by meaſuring of the mercies, and bowels of God, by the narrow ſcantling of thy weak and dark underſtanding?

Again, tell me, O deſpairing ſouls, have you ſeriouſly pondered upon thoſe words in Iſai. 55. 7, 8, 9. Let the wicked forſake his way, and the unrighteous foreign Veiſh Aven, The man of iniquity, i. e. One that makes a trade of ſin.man (or rather, as it is in the Original, the man of iniquity) his thoughts: And let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon; or as it is in the Original,foreign He will multiply to pardon, or he will increaſe his pardons, as the ſinner increaſes his ſins. He will multiply to pardon. For my thoughts are not your thoughts, neither are your ways my ways, ſaith the Lord. For as the Heavens are higher then the Earth, ſo are my ways higher then your ways, and my thoughts, then your thoughts. Turn, O deſpairing p. 169ſouls, to theſe Scriptures, Numb. 14. 19, 20. Exod. 34. 6, 7. Micah 7. 18, 19. Iſai. 30. 18, 19. Pſalm 78. 34, to 40. & 103. 8. to 13. Jere. 3. 1. to 12. Luke 15. 20. to 24. 1 Tim. 1. 13. to 17. and tell me, whether you have ſeriouſly and frequently pondered upon them.

O how can you look ſo much grace and mercy, ſo much love and favor, and ſuch tender bowels of compaſſion in the face, as appears in theſe Scriptures, and yet rack and tear your precious ſouls with deſpairing thoughts!

O there is ſo much grace and goodneſs, ſo much love and favor, ſo much mercy and glory, ſparkling and ſhining thorow theſe Scriptures, as may allay the ſtrongeſt fears, and ſcatter the thickeſt darkneſs, and chear up the ſaddeſt ſpirits, &c.

Again, tell me, O deſpairing ſouls, do you not do infinite wrong to the1 Pet. 1. 19.1 Pet 1:19 precious blood of the Lord Jeſus? Three things are called precious in the Scripture, the blood of Chriſt is called precious blood, and faith is called precious p. 1702 Pet. 1. 1, 4.2 Pet 1:12 Pet 1:4faith, and the promiſes are called precious promiſes. Now what a reproach is it to this precious blood, that ſpeaks better things, then the blood of Abel,Heb. 12. 24.Heb 12:24 for you to faint and ſink under the power of delpair? what doth this ſpeak out? O, doth it not proclaim to all the world, that there is no ſuch worth and vertue, no ſuch power andUna gu…tula plus valet quam caelum & terra. Luther. efficacy in the blood of Chriſt, as indeed there is? O, how will you anſwer this to Chriſt in that day wherein his blood ſhall ſpeak and plead, not onelyonly with the profane that have trodden it under their feet, but alſo with deſpairingHeb. 10. 29.Heb 10:29 ſouls that have undervalued the power, vertue, and merit of it? Hath not the blood of Jeſus Chriſt waſhed1 John 1. 7, 8, 9.1 John 1:71 John 1:81 John 1:9 away the ſins of a world of notorious ſinners, and is it not of vertue to waſh away the ſins of one ſinner? Hath itSanguis Chriſti clavis coeli. The blood of Chriſt is the Key of Heaven, that hath let in millions. Revel. 7 9. Iſai 66 8. A nation ſhall be born in a day. When the Jews ſhall be converted, a very glorious converting power ſhall accompany the means of ſalvation, that Chriſt may rain from Sea to Sea, &c.Rev 7:9Isa 66:8 had that vertue and power in it, as to bring many thouſands to glory already, and is there not ſo much vertue left in it, as to bring thy ſoul to glory? Hath it actually delivered ſuch a multitude from wrath to come, as cannot be numbred, and is the vertue of it ſo far ſpent, as that it cannot reach to p. 171thy deliverance. Are there not yet millions of thouſands that ſhall hereafter be actually ſaved and juſtified by this blood? Why then ſhouldſt thou deſpair of being juſtified, and ſaved from wrath to come, by the vertue and power of this precious blood? There were five Monks that were ſtudying, what was the beſt means to mortifie ſin: One ſaid, To meditate on death; the ſecond, To meditate on judgement; the third, To meditate of the joyes of Heaven; the fourth, To meditate on the torments of Hell; the fifth, To meditate on the blood and ſufferings of Jeſus Chriſt; and certainly, the laſt is the choiceſt and ſtrongeſt motive of all to the mortifying of ſin. O deſpairing ſouls, deſpairing ſouls! if ever you would caſt off your deſpairing thoughts, and get out of your preſent hell, then dwell much, muſe much, and apply much this precious blood to your own ſouls: So ſhall ſorrow and mourning flee Iſai. 5. 11. & 56. 5. & 60. 19, 20. & 62. 4, 5.Isa 5:11Isa 56:5Isa 60:19Isa 60:20Isa 62:4Isa 62:5away, and everlaſting joy ſhall reſt upon you, and the Lord ſhall give you an everlaſting name, and be everlaſting light and glory to you, and you ſhall be no more p. 172called Forſaken; for the Lord will rejoyce over you, and be a wel-ſpringJohn 4. 21, 23.John 4:21John 4:23 of life unto you, and make his abode with you, and turn your ſighing into ſinging, your trembling into rejoycing, and your priſon into a paradiſe of pleaſure; ſo that your ſouls ſhall be able to ſtand up, and ſay, O bleſſed be God for Jeſus Chriſt, bleſsed be God for that precious blood that hath juſtified our perſons, and quieted our conſciences, and ſcattered our fears, and anſwered our doubts, and given us to triumph over Sin, Hell, and Death. Who is Rom 8. 33, to 38.Rom 8:33–38he that condemneth? it is Christ that died. The Apoſtle upon the account of Chriſts death, of Chriſts blood, cryes out, Victory, Victory; he looks upon all his Enemies, and ſings it ſweetly out, Over all theſe we foreign is Supervincimus. We do over-overcome.are more then conquerors, or, above conquerors.

O deſpairing ſouls, to all your former ſins, do not adde this, Of making light and ſlight of the blood of Chriſt; as there is no blood, that ſaves ſouls like the blood of Chriſt, p. 173ſo there is no blood that ſinks ſouls like the blood of Chriſt; a drop of this blood upon a mans head at laſt, will make him miſerable for ever; but a drop of it upon a mans heart at laſt, will make him happy for ever. In the day of vengeance, theExod. 12. 7.Exod 12:7 deſtroying Angel will ſpare you, if this blood be found upon the door poſts of your hearts, otherwiſe you are loſt for ever.

Laſtly, I can tell you, O deſpairing ſouls, that God hath brought ſome out of the very gulf of deſpair, out of the very belly of hell; and therefore thou mayeſt hope that thy ſins, that are thy preſent burden, ſhall not be thy future ruine. Doth not Aſaph reſemble the deſpairing ſoul to the life? My ſoul Pſal 77.Ps 77refuſed to be comforted, I remembred God, and was troubled, I complained, and my ſpirit was overwhelmed. Thou holdest mine eyes waking, I am ſo troubled, that I cannot ſpeak. Will the Lord caſt off for ever, and will he be favorable no more? is his mercy clean gone for ever, and will his promiſe fail p. 174for evermore. Hath God forgotten to be gracious, hath he in anger ſhut up his tender mercies? Now out of this gulf God delivers him, Verſe 10. And I ſaid, This is my infirmity, or, this maketh foreignme ſick, as it is in the Original. Here Aſaph checks himſelf for caſting the cordials, the comforts of the Spirit againſt the wall, and for his having ſuch hard, ſad, and black thoughts of God. And in the thirteenth Verſe, he ſpeaks like one dropt out of Heaven. Thy way, O God, is in the ſanctuary, who is ſo great a God, as our God? Formerly the thoughts of God troubled him, and overwhelmed him; but now at laſt the thoughts of the greatneſs of God, and of his intereſt in God is matter of admiration and conſolation to him. So Heman ſighs it out thus, My Pſal. 88. All conclude that he was very holy, and his ſoul very happy, even while he was in this gulf of miſery.Ps 88ſoul is full of troubles, and my life draweth nigh unto the grave. Thou haſt laid me in the loweſt pit, in darkneſs, in the deeps. Thy wrath lieth hard upon me, and thou haſt afflicted me with all thy waves. Lord why casteſt thou off my ſoul? why hideſt thou thy face from me? I am afflicted, and ready to die from my youth up, while I ſuffer thy terrors, I am diſtracted. Thy fierce p. 175wrath goeth over me, thy terrors have cut me off. And yet for all this, Hemans ſtate was good, his ſoul was ſafe and happy; he calls God in the ſame Pſalm, The God of his ſalvation. So Jonah, when he was in the belly ofJonah 2. foreign Garaſh ſignifies to expulſe and caſt out, as Adam was expulſed out of paradiſe. Gen 3. 24. It ſignifies an ignominious expulſion.Jonah 2Gen 3:24 Hell, concludes, That he was caſt out of the ſight of God. The ſenſe of his ſin, and of Gods anger and wrath, was ſo eminent and tranſcendent upon him, that it even diſtracts him, and makes him ſpeak like a deſpairing ſoul, I am caſt out from the preſence of the Lord, I am expulſed out of Gods ſight, as Moſes was expulſed out of Egypt. God hath caſt me out, as one in whom he can take no pleaſure, nor delight; as a Husband doth a Wife that hath been falſe and unfaithful to him; and yet Gods heart and love is ſo ſet upon Jonah, that he will ſave him by a miracle, rather then he ſhall not be ſaved. Jonah was much in the heart of God, and God made his faith at laſt victorious. To theſe I ſhall adde ſome other famous inſtances. In King James his time, there was one Miſtreſs Honiwood of Kent, an ancient and religious Gentlewoman, who lived many years p. 176in much horror and terror of Conſcience, for want of aſſurance of the favor of God, and of her eternal welbeing. She would very often cry out, She was damned; ſhe was damned. Several men of eminent piety and parts, left no means unattempted, whereby her doubts might be anſwered, her conſcience pacified, and her ſoul ſatisfied and cheared; yet ſhe being ſtrongly under the power of deſpair, perſiſted in crying out, O ſhe was damned, ſhe was damned. When theſe GentlemenThe truth of this whole ſtory is notoriouſly known. were about to depart, ſhe called for a Cup of Wine for them, which being brought, ſhe drank to one of them a glaſs of the Wine, and as ſoon as ſhe had done, in an extream paſſion ſhe threw the Venice-glaſs againſt the ground, ſaying, As ſure as this glaſs will break, ſo ſurely am I damned. The glaſs rebounded from the ground without any harm, which one of the Miniſters ſuddenly caught in his hand, and ſaid, Behold, a miracle from Heaven to confute your unbelief, O tempt God no more, tempt God no more. Both the Gentlewoman, and all the company, were mightily amazed at this ſtrange accident, and all p. 177glorified God for what was done; and the Gentlewoman by the grace and mercy of God, was delivered out of her Hell of deſpair, and was filled with much comfort, and joy, and lived, and died full of peace and aſſurance.

Take another inſtance. There lived lately at Tilbury in Eſſex, a Gentleman who was a long time under ſuch an eminent degree of deſpair, that he rejected all comfort that was tendered to him by any hand, and would not ſuffer any to pray with him; nay, he ſent to the Miniſters and Chriſtians that lived near him, and did deſire them that as they would not increaſe his torments in Hell, they would ceaſe praying for him; he would not ſuffer any religious ſervice to be performed in his family, though formerly himſelf was much in the uſe of them; yet God gave him at laſt ſuch inward refreſhings, and by degrees filled him with ſuch abundance of heavenly comſorts (as he told all that came to him) that it was impoſſible for any tongue to utter, or heart to imagine, that did not feel them; at laſt God gave him p. 178the new name, and the white ſtone, that none knows, but he that hath it. He lived about three quarters of a year enjoying Heaven upon Earth, and then breathed out his laſt in the boſom of Chriſt.

Poor I, that am but of yeſterday, have known ſome that have been ſo deeply plunged in the gulf of deſpair, that they would throw all the Spiritual Cordials that have been tendered to them againſt the walls; they were ſtrong in reaſoning againſt their own ſouls, and reſolved againſt every thing that might be a comfort and ſupport unto them; they have been much ſet againſt all Ordinances and Religious Services; they have caſt off holy Duties themſelves, and peremptorily refuſed to joyn with others in them; yea, they have out of a ſenſe of ſin and wrath, which hath lain hard upon them, refuſed the neceſſary comforts of this life, even to the overthrow of natural life: And yet out of this horrible Pit, this Hell upon Earth, hath God delivered their ſouls, and given them ſuch manifeſtations of his grace and favor, that they would not exchange p. 179them for a thouſand worlds. O deſpairing ſouls, deſpairing ſouls, you ſee that others, whoſe conditions have been as bad, if not worſe then yours, have obtained mercy, God hath turned their Hell into a Heaven, he hath remembred them in their low eſtate, he hath pacified their raging conſciences, and quieted their diſtracted ſouls, he hath wiped all tears from their eyes, and he hath been a wellſpring of life unto their hearts: Therefore be not diſcouraged, O deſpairing ſouls, but look up to the Mercy-ſeat, remember who is your Reſt, and kick no more by deſpair, againſt the bowels of Divine love.

Now the ſecond Impediment to2. Impediment. 2 Sam. 14. 19. Is not the hand of Joab with thee in all this? You know how to apply it.2 Sam 14:19 aſſurance, is, Mens entring into the liſts of diſpute with Satan about thoſe things that are above their reach, as about the Decrees and Counſel of God. O by this Satan keeps many precious ſouls off from aſſurance, ſince God hath caſt him out of paradiſe, and bound him in chains of darkneſs, he will make uſe of all his skill, power, and experience, to draw men into the p. 180ſame miſery with himſelf; and if he cannot prevent their entring at laſt into paradiſe above, he will labor might and main to make their life a wilderneſs here below. And to this purpoſeEorum qua ſcire nec datur, nec fas eſt, docta eſt ignorantia, ſcientiae appetentis inſaniae ſpecies. Aug. he will buſie their thoughts and hearts about the Decrees of God, and about their particular elections; as, whether God hath decreed them to Eternal Happineſs, or choſen them to Everlaſting Bleſſedneſs, &c. That ſo by this means, he may keep them from that deſirable aſſurance, that may yeeld beleevers two Heavens, a Heaven of joy and comfort here, and a Heaven of felicity and glory hereafter. It is ſaid of Marcellus, the Roman General, that he could not be quiet (nec victor, nec victus) neither conquered, nor conqueror. Such a one is Satan, if he be conquered (by Faith) yet he will be aſſaying; if he conquers, he will be roaring and triumphing. Satans great deſign, is eternally to ruine ſouls; and where he cannot do that, there he will endeavor to diſcomfit ſouls, by buſying them about the ſecret Decrees and Counſels of God; if the ſoul break thorow his temptations, as Davids p. 181… Sam. 24.Worthies did break thorow the Hoſts of the Philiſtims, and ſnap his ſnaresJudg. 15. 13, 14.Judg 15:13Judg 15:14 in ſunder, as Samſon did his Cords; then his next ſhift is to engage them in ſuch debates and diſputes, that neither men nor Angels can certainly and infallibly determine, that ſo he may ſpoil their comforts, when he cannot take away their Crown.

Now thy wiſdom, and thy work, O doubting ſoul, lieth not in diſputing, but in believing, praying, and waiting on God. No way to Heaven, no way to aſſurance like this; Adam diſputes with Satan, and falls, and loſes Paradiſe; Job believes, and reſiſts Satan, and ſtands, and conquers upon the Dunghil. When Satan, O trembling ſoul, would engage thee in diſputes about this or that, ſay to him, Satan,Deut. 29. 29.Deut 29:29 Revealed things belong to me, but ſecret things belong to the Lord. It is dangerous to be curious in prying into hidden matters, and careleſs, and negligent in obſerving known Laws: ſay to him, Satan, thou haſt been a lyer, and a murderer John 8.John 8from the beginning; thou art a profeſt enemy to the Saints confidence, and aſſurance, to their conſolation and p. 182ſalvation: If thou haſt any thing to ſay, ſay it to my Chriſt, he is my comfort and crown, my joy and ſtrength, my redeemer and interceſſor, and he ſhall plead for me. Ah Chriſtians, if you would but leave diſputing, and be much in believing, and in obeying, aſſurance would attend you; and you ſhould Lye down in peace, and take Job 11. 13. to 20.Job 11:13–20your reſt, and none ſhould make you afraid.

The third Impediment that keeps3. Impediment. poor ſouls from Aſſurance, is the want of a thorow ſearch, and examination of their own ſouls, and of what God hath done, and is a doing in them. Some there be that can read better inConradus Motto was a notable rule (Omnium mores, tues imprimis obſervato,) obſerve all mens carriages, but eſpecially thy own. other mens Books, then in their own, and ſome there be that are more critical and curious in obſerving and ſtudying other mens tempers, hearts, words, works, and ways, then their own. This is a ſad evil, and cauſes many ſouls to ſit down in darkneſs, even days without number. He that will not ſeriouſly and frequently obſerve the internal motions, and actings of God, in, and upon his noble part, p. 183his immortal ſoul, may talk of aſſurance, and complain of the want of aſſurance, but it will be long before he ſhall obtain aſſurance. O you ſtaggering, wavering ſouls, you toſſed, and diſquieted ſouls, know for a certain, that you will never come to experience the ſweetneſs of aſſurance, till your eyes be turned inward, till you live more at home then abroad, till you dig and ſearch for the Mines, that be in your own hearts, till you come to diſcern between a work of Nature, and a work of Grace, till you come to put a difference between the precious and the vile, between Gods work, and Satans work. When this is done, you will finde the clouds to ſcatter, and the Sun of Righteouſneſs to ſhine upon you, and the Dayſtar of aſſurance to riſe in you. Doubting, trembling ſouls, do not deceive your ſelves, it is not a careleſs, ſlight, ſlender ſearching into your own hearts, that will enable you to ſee the deep, the ſecret, the curious, the myſterious work of God upon you. If you do not ſeek as for ſilver, and ſearch forProv. 2. 3, 4, 5.Prov 2:3Prov 2:4Prov 2:5 Chriſt and grace as for hid treaſures, you p. 184will not finde them. Your richeſtSo ſaith Pliny, Seneca, and others. mettals lie loweſt, your choiceſt gems are in the bowels of the Earth, and they that will have them, muſt ſearch diligently, and dig deep, or elſe they muſt go without them. Doubting ſouls, you muſt ſearch, and ſearch again, and dig, and dig again; you muſt work, and ſweat, and ſweat, and work, if ever you will finde thoſe Spiritual Treaſures, thoſe Pearls of price that are hid, (under the aſhes of corruption) that lie low in the very bowels of your ſouls.

Tell me, O doubting ſouls, hath that ſweet word of the Apoſtle been ever made to ſtick in power upon you,foreign, from foreign, to pierce t…orow, &c. foreign, to prove and try; as Gold-ſmiths trie their mettal by the fire and the touchſtone. God brings not a pair of ſcales to weigh our graces, but a touchſtone to try our graces; if our gold be true, though it be never ſo little, it will paſs currant with him, He will not quench the ſmoaking flax, &c. 2 Cor. 13. 5. Examine your ſelves, whether you be in the Faith (or, Whether Faith be in you) prove your ſelves, &c. The precept is here doubted, to ſhew the neceſſity, excellency, and difficulty of the work; to ſhew, that it is not a ſuperficial, but a thorow, ſerious, ſubſtantial Examination, that muſt inable a man to know, whether he hath precious Faith, or no; whether he be Chriſts Spouſe, or the Devils ſtrumpet. All is not gold that gliſters, all is not Faith p. 185that men call Faith; therefore he that would not prove a cheater to his own ſoul, muſt take ſome pains to ſearch and examine, how all is within. Climacus reports, that the Ancients uſed to keep in a little Book, a memorial of what they did in the day, againſt their night reckoning. But ah, how few be there in theſe days, that keeps a Diary of Gods mercies, and their own infirmities, of Spiritual Experiences, and the inward operations of Heavenly Graces? Seneca reports of a Heathen man that would every night ask himſelf theſe three Queſtions: Firſt, What evil haſt thou healed this day; ſecondly, What vice haſt thou ſtood againſt this day; thirdly, In what part art thou bettered this day. And ſhall not Chriſtians take pains with their own hearts, and ſearch day and night to finde out what God hath done, and is a doing there. God hath his doing hand, his working hand in every mans heart; either he is a working there in ways of mercy, or in ways of wrath; either he is a building up, or a plucking down; either he is a making all glorious within, or elſe he is a turning all p. 186into a Hell. Well, doubting ſouls, remember this, That the ſoundeſt joy, the ſtrongeſt conſolations flow from a thorow examination of things within. This is the way to know how it is with you for the preſent, and how it is like to go with you for the future: This is the way to put an end to all the wranglings of your hearts, and to put you into a poſſeſſion of Heaven, on this ſide Heaven.

The fourth Impediment that keeps4. Impediment. many precious ſouls from Aſſurance is, their miſtakes about the work of grace. Look, as many Hypocrites do take a good nature for grace; and thoſe common gifts and graces that may be in a Saul, a Jehu, a Judas, for a ſpecial diſtinguiſhing grace, &c. So the dear Saints of God are very apt to take grace for a good nature, to take Pearls of price for ſtones of no value,Mark 9. 24.Mark 9:24 to take ſpecial grace for common grace. Many trembling ſouls are apt to call their Faith, unbelief, with the man in the Goſpel, and their Confidence, preſumption, and their Zeal, paſſion, &c. And by this means many p. 187are kept off from Aſſurance. Now the way to remove this Impediment, is, wiſely and ſeriouſly to diſtinguiſh between renewing grace, and reſtraining grace, betwixt common grace, and ſpecial grace, betwixt temporary grace, and ſanctifying grace. Now the difference betwixt the one, and the other, I have ſhewed in Ten particulars in my**The ſame man ſells that, that ſells this: Treatiſe, called Precious remedies againſt Satans devices, from page 217. to page 230. And to that I refer thee for full and compleat ſatisfaction; if thou wilt caſt thy eye upon the particulars, I doubt not, but thou wilt finde that profit and content, that will recompenceMore to that point, I cannot eaſily ſay. thee for thy pains. And this I thought more convenient to hint to thee, then to write over the ſame things, that there thou wilt finde to thy delight and ſettlement.

The fifth Impediment to Aſſurance5. Impediment. is, their grieving and vexing the Spirit of grace, by not harkning to his voice,Nil niſi ſanctum a ſanct… ſpiritu prodire poteſt. Nothing can come from the holy Spirit, but that which is holy. by refuſing his counſel, by ſtopping the ear, by throwing water upon that fire he kindles in their ſouls, and by attributing that to the Spirit, that is to be attributed to mens own paſſions, p. 188and diſtempers, and to the Prince ofSmoak drives away Bees, and an ill ſavor drives away Doves. Sin is ſuch a ſmoak, ſuch an ill ſavor, as drives away this Dove-like ſpirit. darkneſs, and his aſſociates. By theſe and ſuch like ways, they ſad that precious Spirit that alone can glad them; they ſet him a mourning, that alone can ſet them a rejoycing; they ſet him a grieving, that alone can ſet them a ſinging; and therefore it is, that they ſigh it out with Jeremiah, Lam. 1. 16. Behold, he that ſhould comfort our ſouls, ſtands afar off. Ah doubting ſouls, if ever you would have Aſſurance, you muſt obſerve the motions of the Spirit, and give up your ſelves to his guidance, you muſt live by his Laws, and tread in his ſteps, you muſt live in the Spirit, and walk in the Spirit, you muſt let him be chief in your ſouls. This is the way to have him to be a ſealing Spirit, a witneſſing Spirit, and an aſſuring Spirit to your hearts. Believe it ſouls, if this be not done, you will be far off from quietneſs and ſettlement. The word that inforeign, The ſoul will not quite leave wrangling, till it be quiet in the boſom of Chriſt. 1 John 3. 19. is rendred aſſure, ſignifies to perſwade, to note to us, that our hearts are very froward, and peeviſh, and apt to wrangle, and raiſe objections againſt God, againſt Chriſt, againſt p. 189the Scripture, againſt our own and others experiences, and againſt the ſweet hints and joyings of the Spirit; and this they will do, eſpecially when we omit what the Spirit perſwades us to; (omiſſions raiſes fears, and doubts, and makes work for Hell, or for the Spirit and Phyſitian of ſouls,) or elſe, when we do that which the Spirit diſſwades us from. If you be kinde and obedient to the Spirit, it will not be long night with your ſouls, but if you rebel and vex him, he will make yourIſai. 63. 10.Isa 63:10 life a hell, by withholding his ordinary influences, by denying to ſeal you to the day of redemption, and by giving you up to conflict with horrors and terrors, &c. Therefore be at the Spirits beck, and check; and aſſurance, and joy will ere long attend you.

The ſixt Impediment to Aſſurance,6. Impediment. is, doubting ſouls, making their Senſe, Reaſon, and Feeling, the judges of their Spiritual Conditions: Now ſo long as they take this courſe, they will never reach to Aſſurance; Reaſons arm is too ſhort to reach this Jewel Aſſurance: This Pearl of price, is put into p. 190no hand, but that hand of Faith that reaches from Earth to Heaven. What tongue can expreſs, or heart conceive, the fears, the doubts, the clouds, the darkneſs, the perplexities, that will ariſe from the ſouls reaſoning thus. I finde not that the countenanceGen. 31. 5.Gen 31:5 of God is towards me as before, therefore, ſurely my condition is bad; I feel not thoſe warmings, thoſe quicknings, thoſe cheerings, thoſe meltings as before; I am not ſenſible of thoſe ſecret ſtirrings, and actings of the Spirit, and Grace in my ſoul as before; I do not hear ſuch good news from Heaven as before, therefore certainly God is not my God; I am not beloved, I am not in the ſtate of Grace, I have but deceived my ſelf and others; and therefore the iſſue will be, that I ſhall die in my ſins, &c. To make Senſe, and Feeling, the Judges of our Spiritual Conditions, what is it but to make our ſelves happy and miſerable, righteous and unrighteous, ſaved and damned in one day, I, in one hour, when Senſe and Reaſon ſit as Judges upon the Bench? Hath God made Senſe and Feeling the Judges of your Conditions? p. 191No. Why then will you? Is your Reaſon Scripture, is your Senſe Scripture, is your Feeling Scripture? No. Why then will you make them Judges of your Spiritual Eſtate? Is not the Word the Judge, by which all men and their actions ſhall be judged at laſt? The word that I have ſpoken John 12. 43.John 12:43(ſays Chriſt) ſhall judge you in the laſt day. To the Law, and to the Teſtimony,Iſa. 8. 20. foreignIsa 8:20 if they ſpeak not according to this Word, it is becauſe there is no light, or no morning in them. Why then, O doubting ſouls, will you make your Senſe and Feeling the Judge, not onelyonly of your conditions, but of the truth it ſelf? What is this, but to dethrone God, and to make a god of your Senſe and Feeling? What is this, but to limit and binde up the Holy One of Iſrael? What is this, but to toſs the ſoul to and fro, and to expoſe it to a labyrinth of fears, and ſcruples? What is this, but to caſt a reproach upon Chriſt, to gratifie Satan, and to keep your ſelves upon the rack? Well, doubting ſouls, the counſel that I ſhall give you, is this, Be much in believing, and make only the Scripture the judge p. 192of your condition, maintain the judgementInclinavit Deus Scripturas ad infantium & lactentium capacitatem, ſaith one. God hath bowed down the Scriptures to the capacity, even of Babes and Sucklings. Id agit tota Scriptura ut credamus Deum eſſe miſericordem. Luth. Pſal. 119. 24. foreignPs 119:24 of the Word, againſt the judgement of Senſe and Feeling; and if upon a ſerious, ſincere, and impartial comparing of thy heart and the Word together, of thy ways and the Word together, the Word ſpeaks thee out to be ſincere, to be a Nathanael, to be a new Creature, to be born again, to have an immortal ſeed in thee, &c. Cleave to the Teſtimony of the Word, joy in it, reſt upon it, and give no more way to Fears and Doubts; Let thy countenance be no more ſad, for nothing can ſpeak or make that ſoul miſerable, that the Word ſpeaks out to be happy. Conſtantine would have all differences and diſputes in the Nicene Councel, ended by the Bible. O doubting ſouls, look cheerfully to this, That all differences and controverſies that ariſe in your hearts, be ended by the Word; there is danger in looking beſide the Scripture, or beyond the Scripture, or ſhort of the Scripture, or upon ſenſe and feeling, ſo much as upon the Scripture; therefore, let the Word be always the man of thy counſel: No way to aſſurance p. 193and joy, to ſettlement and eſtabliſhment like this. If you are reſolved to make Senſe and Feeling the Judge of your conditions, you muſt reſolve to live in fears, and lie down in tears.

The ſeventh Impediment to Aſſurance7. Impediment. is, Mens remiſneſs, careleſneſs, lazineſs, and overlineſs in Religious Services, and in the Exerciſe of their graces. Ah, how active and lively are menThe active Chriſtian goes to Heaven, Alacri animo ac plena fiducia. in purſuing after the world; but how liveleſs, and unactive in the ways of Grace and Holineſs. Ah, doubting Chriſtians, remember this, That the promiſe of Aſſurance and Comfort is made over, not to lazy, but laborious Chriſtians, not to idle, but to activeLabor omnia vincit. Chriſtians, not to negligent, but to diligent Chriſtians. John 14. 21, 22, 23. He that hath my Commandments, and keepeth them, he it is that loveth me: And he that loveth me, ſhall be loved of Non amat qui non zelat. Aug.my Father; and I will love him, and will manifeſt my ſelf to him. Now Judas ſaith unto him, (not Iſcariot) Lord, How is it that thou wilt manifeſt thy ſelf unto us, and not to the world? Jeſus anſwered, and ſaid unto him, If any man love me, he p. 194will keep my words; and my Father will love him, and we will come unto him, and make our abode with him. So in that 2 Pet. 1. 10, 11. Wherefore the rather Brethren, foreign, is a ſignificant word, it ſignifies all manner of earneſtneſs, ſcriouſneſs, and continuance in doing. Alſo it ſignifies a ſpeedy and ſwift putting of things in execution.give diligence to make your Calling and Election ſure: For if you do theſe things, ye ſhall be miniſtred unto you abundantly, into the Everlaſting Kingdom of our Lord and Saviour Jeſus Chriſt. A lazy Chriſtian ſhall always want four things, viz. Comfort and Content, Confidence and Aſſurance. God hath made a ſeparation between Joy and Idleneſs, between Aſſurance and Lazineſs; and therefore it is impoſſible for thee to bring theſe together, that God hath put ſo far a ſunder. Aſſurance and Joy are choice Donatives that Chriſt gives onelyonly to laborious Chriſtians. The lazy Chriſtian hath his mouth full of complaints, when the active Chriſtian hath his heart full of comforts. God would have the hearts of his children to be hot in Religious Services, be fervent (or, ſeething hot, as it is in theRom. 12. 11. foreign ſignifies ſeething hot.Rom 12:11 Original) in ſpirit, ſerving the Lord. That ſervice that hath not heavenly heat, that hath not Divine fire in it, p. 195is no ſervice, it is loſt ſervice. A lazy ſpirit, is always a loſing ſpirit. O! Remember lazy Chriſtians, that God is a pure act, therefore he loves activeneſs in Religious ſervices. Remember the Angels, thoſe Princes ofEzek. 1 6. Marth. 18. 10.Ezek 1:6 glory are full of life and activity, and they always behold the Fathers face in glory. Remember, he that will finde rich Minerals, muſt dig deep; he thatProv. 2. 4, 5, 6.Prov 2:4Prov 2:5Prov 2:6 will be rich, muſt ſweat for it; he that will taſte the Kirnel, muſt crack the ſhell; he that will have the Marrow, muſt break the bone; he that will wear the Garland, muſt run the race; he that will ride in triumph, muſt get the victory; ſo he that will get Aſſurance, muſt be active and lively in duty. It is onelyonly fervent prayer that is effectualJam … 16. foreign. The working prayer. prayer, it is onelyonly the working prayer that works wonders in Heaven, and that brings down wonderful Aſſurance into the heart. Cold prayers ſhall never have any warm Anſwers, God will ſuit his returns to our requeſts; liveleſs ſervices ſhall have liveleſs Anſwers; when men are dull, God will be dumb. Elias prayed earneſtly,foreign, He prayed in prayer. or as it is in the Greek, He p. 196prayed in prayer, and God anſwered him.Moſt men have more heat in their brains, then in their hearts and ſervices; and therefore it is that they walk in darkneſs, that they want aſſurance. Many there be that pray, but they do not pray in prayer, they are not lively and earneſt with God in prayer; and therefore Juſtice ſhuts out their prayers. When one deſired to know what kinde of man Baſil was, there was (ſaith the Hiſtory) preſented to him in a dream, a Pillar of fire with this Motto (Talis eſt Baſilius) Baſil is ſuch a one, all on a light fire for God. Ah lazy doubting Chriſtians, were you all on a light fire, in hearing, in praying, &c. It would not be long before the Windows of Heaven would be open, before God would rain down Manna, before he would drop down Aſſurance into your boſoms.

My advice to you, lazy Chriſtians, is this, Ceaſe complaining of the want of Aſſurance, and be no more formal, ſlight, and ſuperficial in ReligiousGod ſhot Anaſtaſius the Emperor to death with a thunder-bolt for his lukewarmneſs, ſaith the Hiſtorian. ſervices, but ſtir up your ſelves, and put out all your might and ſtrength in holy actions, and you ſhall experimentally finde, that it will not be long before you ſhall have ſuch good news from Heaven, as will fill you with joy unſpeakable, and full of glory.

p. 197The eighth Impediment to Aſſurance,8. Impediment. is, Mens living in the neglect of ſome Ordinance, or in the omiſſionOmiſſion of Diet breeds diſeaſes, and makes the life uncomfortable, yea, ſometimes a bur…en to a man So the omiſſion of holy duties and ſervices, breeds many fears, doubts, and queſtions in the ſoul, about its own ſincerity, about its intereſt in Chriſt, about its finding audience, and acceptance with God; and ſo makes the life of a Chriſtian very uncomfortable, yea, a burden to him. of ſome Religious duties; they ſeek Chriſt in ſome of his ways, but not in all; they wait upon him in this and that Ordinance, but not in every Ordinance. Are there not many doubting ſouls that wait upon God, in hearing the Word of Life, and yet neglect, and make light of waiting upon Chriſt, in breaking the Bread of Life? Are there not many that are very careful daily to perform Family duties, and yet are very rarely found in Cloſet ſervices? Some there be that are all ear, all for hearing; and others there be, that are all tongue, all for ſpeaking and praying; and others there be, that are all eye, all for believing, all for ſearching, all for enquiring into this, and that; and others there be, that are all hand, all for receiving the Lords Supper, &c. And ſeriouſly, when I conſider theſe things, I ceaſe wondering, that ſo many want Aſſurance, and do rather wonder, that any obtain Aſſurance, conſidering how few there be, that are conſcientious and ingenuous p. 198in waiting upon God in every way and ſervice, wherein he is pleaſed to manifeſt his grace and favor to poor ſouls.

Well doubting ſouls, remember this, God will give Aſſurance in one Ordinance, when he will deny it in another, that you may ſeek his face in all. God loves as well, that you ſhould wait on him, as that you ſhould wreſtle with him. He that will not give God the honor of attending him, in every duty, in every Ordinance, may long enough complain of the want of Aſſurance, before God will give him the white ſtone, and the new name, that none knows but he that hath it. Many of the precious Sons of Zion have found God giving Aſſurance in one Ordinance, others have found him giving Aſſurance in another Ordinance. God ſpeaks peace to ſome in ſuch and ſuch ſervices, and comfort to others in ſuch and ſuch duties: Therefore as you would have Aſſurance, O doubting ſouls, ſeek the Lord in every way and ſervice▪ wherein he is pleaſed to make known his glory and goodneſs. In hearing Chriſt opens p. 199his Box of Ointments to ſome, and in praying and breaking of Bread he lets his ſweet myrrhe fall upon the hearts of others. Some have ſeen the glory of the Lord in the Sanctuary, that have been clouded in their Cloſets; others have heard a ſweet ſtill voice in their Cloſets, that have ſate long trembling in the Sanctuary. RememberDeut. 23. 3, 4. Here the Proverb is moſt falſe, that ſays (Modi cum non nocet) A little hurts not. Ah this or that little omiſſion, as you call it, may expoſe men to a great deal of wrath. Matth. 25. 41, ult.Deut 23:3Deut 23:4Matt 25:41 doubting ſouls, Moab and Ammon were baniſhed the Sanctuary to the Tenth Generation, for a meer omiſſion, becauſe they met not Gods Iſrael in the Wilderneſs with Bread and Water. And I verily believe, that God doth baniſh (as I may ſay) many from his favorable preſence, (as Abſolom did David) for their ſinful omiſſions, for their non-attendance upon him in all his ways. Therefore, ifThey did not rob the Saints, but omitted the relieving of them, which was their ruine. ever you would have Aſſurance, ſeek the Lord, not onelyonly while he may be found, but alſo in every gracious diſpenſation where he may be found; Then ſhall the joy of the Lord be your ſtrength, and his glory ſhall rest upon you. The days of your mourning ſhall be ended, and you ſhall lye down in peace, and none ſhall make you afraid. I would p. 200earneſtly deſire you, O doubting ſouls, ſeriouſly to conſider, That all the ways of Chriſt, are ways of pleaſantneſs (as Solomon ſpeaks,) not onelyonly thisProv. 3. 17.Prov 3:17 way, or that way, but every way of Chriſt is a way of pleaſantneſs; every way is ſtrowed with Roſes, every way is paved with Gold, every way is attended with comfort and refreſhing. So the Pſalmiſt, Thy paths drop fatneſs, Pſal. 65. 11, 12.Ps 65:11Ps 65:12not onelyonly this or that path, but all the paths of God drops fatneſs. O then walk in every way, tread in every path of God, as you would have your ſouls filled with marrow and fatneſs,Pſal. 63. 5.Ps 63:5 and never forget that choice ſaying of the Prophet Iſaiah, Thou meeteſt him Iſa. 64. 5. foreignIsa 64:5that rejoyceth, and worketh righteouſneſs, thoſe that remember thee in thy ways. To run and meet the ſoul as the father of the Prodigal run, and met him afar off, with bowels of love and pity.They that would have God to meet with them in a way of Peace and Reconciliation, in a way of Grace and Favor, muſt remember God in all his ways; not onelyonly in this or that particular way, but in every way wherein he is pleaſed to cauſe his glory to ſhine: Therefore doubting ſouls, Ceaſe complaining, and be more conſcientious and ingenuous, in waiting upon p. 201God in all his appointments, and it will not be long night with you.

The ninth Impediment that keeps9. Impediment. Multi amando res noxias ſunt miſeri, habendo miſeriores. Many are miſerable by loving hurtful things, but are more miſerable by having them. Chriſtians from Aſſurance, is, An immoderate love of the World; their thoughts and hearts are ſo buſied about getting the World, and keeping the World, that they neither ſeek Aſſurance as they ſhould, nor prize Aſſurance as they ſhould, nor lament the want of Aſſurance as they ſhould, nor ſtudy the worth and excellency of Aſſurance as they ſhould; and therefore it is no wonder, that ſuch are without Aſſurance. As it is very hardMatth. 19. 23, 24.Matt 19:23Matt 19:24 for a rich man to enter into Heaven, ſo it is very hard for a worldly ChriſtianHab. 2. 6. Divitibus ide… pietas deeſt, quia nihil deeſt. Rich mens wealth proves an hinderance to their happineſs.Hab 2:6 to get Aſſurance of Heaven. The thick clay of this world doth ſo affect him, and take him, ſo ſatisfie him, and ſink him, that he is not able to purſue after Aſſurance, with that life and love, with that fervency and frequency, as thoſe muſt do that will obtain it. It is ſaid, Gen. 13. 2. That Abraham was very rich in Cattle, in Silver, and in Gold; according to the Hebrew foreign Abraham was very heavy, p. 202to ſhew (ſaith one) that riches are a heavy burden, and a hinderance many times to a Chriſtians comfort, and confidence, to his happineſs and aſſurance. Solomon got more hurt by hisDi…ia corporales paupertatis plen… ſunt. Aug. Earth by riches are full of poverty. wealth, then he got good by his wiſdom; ſuch a fire riſe out of his worldly enjoyments, as did even conſume and burn up his choiceſt ſpirits, and his nobleſt vertues; under all his Royal Robes, he had but a thred-bare ſoul. Sicily, ſaith one, is ſo full of ſweetDiodorus Si…ulus. The ſame ſaith Ariſtotle. flowers, that dogs cannot hunt there, the ſent of the ſweet flowers diverteth their ſmell: And ah what doth allQuam ſordet mihi terra cum …lum intueor? Adrian. the ſweet delights and contents of this world, but make men loſe the ſent of Heaven, but divert men from hunting after Aſſurance, and from running after Chriſt, in the ſweetneſs of his ointments.

The Creature is all ſhadow, and vanity of vanities, (vanity is the very quinteſſence of the Creature, and all that can poſſibly be extracted out of it.) It is filia noctis, like Jonahs gourd, a man may ſit under its ſhadow for a while, but it ſoon decayes and dies. Why ſhouldst thou ſet thy heart upon that p. 203Prov. 23. 5.Prov 23:5which is not. Were ever riches trueSi t…rram am as terra es; ſi deum▪ amas, quid vis ut di…am Deus es. Aug. If thou loveſt the Earth, thou art earthly, but if thou loveſt God, thou ſhalt have whatever thou wilt ask of God. to them that truſted them; as the Bird hops from twig to twig, ſo doth riches hop from man to man, &c. Worldly Chriſtians, ceaſe complaining of the want of Aſſurance, and ſincerely humble and abaſe your ſouls before the Lord; for that you have ſo eagerly purſued after lying vanities; for that you have in ſo great a meaſure forſaken the Fountain of living water; for that with Martha you have been buſied about many things, when Chriſt and Aſſurance, the two things neceſſary, have been ſo much neglected and diſregarded by you. Get this World, this Moon, under your feet, take no reſt till you have broken thorow this ſilken net, till you have got off theſe Golden Fetters. A heart that is full of the world, is a heart full of wants. Ah the Joy, the Peace, the Comfort, the Confidence, the Aſſurance that ſuch hearts wants. The Stars which have leaſt circuit, are neareſt the Pole; and men whoſe hearts are leaſt entangled with the world, are always neareſt to God, and to the Aſſurance of his Favor. Worldly p. 204Chriſtians, remember …his, You andMundus cadaver eſt, & petentes …um ſunt ca…es, (is an Arabick Proverb) that is, The world is a carcaſs, and thoſe that hunt after it are dogs. This Proverb makes a great many of our gliſtering Profeſſors to be but dogs. the world muſt part, or elſe aſſurance and your ſouls will never meet. When a worldly Chriſtian is ſaved, he is ſaved as by fire; and before ever he ſhall be aſſured of his ſalvation, he muſt cry out, (Omnes humanae conſolationes, ſunt deſolationes,) All humane conſolations are but deſolations. God will not give the Sweet meats of Heaven, to thoſe that are gorged and ſurfetted with the delicates of the Earth. The Cock upon the Dunghil prefers a Barley Corn above the choiceſt Pearl; ſuch Dunghil Chriſtians that prefer a little Barley Corn above this Pearl of price, Aſſurance; that with Eſau preferHeb 12. 16, 17.Heb 12:16Heb 12:17 a morſel of meat before this Bleſſing of bleſſings, that prefer Paris above Paradiſe, Gods coyn above his countenance, may at laſt with Eſau ſeek, and ſeek with tears this Heavenly Jewel Aſſurance, and yet, as he, be rejected and repulſed.

The tenth and laſt Impediment that10. Impediment. keeps Chriſtians from Aſſurance, is, The ſecret cheriſhing, and running out of their hearts, to ſome boſom darling p. 205ſin: It is dark night with the ſoul, when the ſoul will caſt a propitious eye upon this, or that boſom ſin, and ſecretly ſay, Is it not a little one, and my ſoul ſhall live, though God and Conſcience hath formerly checkt and whipt the ſoul for ſo doing. Ah how many be there, that dally & play with ſin, even after they have put up many prayers and complaints againſt ſin, and after they have lamented, and bitterly mourned over their ſins: Many there be that complain of their deadneſs, barrenneſs, frowardneſs, conceitedneſs, cenforiouſneſs, and other baſeneſs; and yet are ready at every turn to gratifie, if not to juſtifie thoſe very ſins that they complain againſt: No wonder that ſuch want Aſſurance. After the Iſraelites had eat Manna in the Wilderneſs, and drunk water out of the Rock, after God had been to them a cloud by day, and a pillar of fire by night, after he had led them by the arms, and kept them as the apple of his eye, after he had made them ſpectators of his wonders, they hankered after the fleſh-pots of Egypt; ſo when, after God hath given a man a new name, and a p. 206white ſtone, after he hath made a report of his love to the ſoul, after he hath taken a man up into paradiſe, after he hath ſet a man upon his knee, and carried him in his boſom, after he hath ſpoke peace & pardon to the ſoul,Pſal. 85. 8.Ps 85:8 for the ſoul to return to folly, O this cannot but prove a woful hinderance to Aſſurance, this will provoke God to change his countenance, and to carry it not as a Friend, but as an enemy: When Love is abuſed, Juſtice takes up the Iron Rod, God will ſtrike hard and home, when men kick againſt the Bowels of Mercy. God hath made an Everlaſting ſeparation betwixt Sin and Peace, betwixt Sin and Joy, and betwixt Sin and Aſſurance. God will be out with that man, that is in with his ſin; if ſin and the ſoul be one, God and the ſoul muſt needs be two: He that is reſolved to dally with any ſin, he muſt reſolve to live in many fears. Never forget this; he that favoreth any one ſin, though he forgoeth many, doth but as Benadab, recover of one diſeaſe, and die of another; yea, he takes pains to plunge himſelf …nto two hells, a hell here, and a hell p. 207hereafter. Therefore, as ever thou wouldſt have Aſſurance, offer up thy Iſaac, part with thy Benjamin, pull out thy right eye, cut off thy right hand, otherwiſe Aſſurance and Joy will not be thy portion.

Now that I may remove this Impediment which is of ſuch a dangerous conſequence to Chriſtians ſouls, and keeps Chriſtians for ever from ſmiling upon any boſom ſin, I ſhall firſt lay down a few conſiderations to provoke them to dally and play no more with ſin, but to put off that ſin that does ſo eaſily beſet them, that ſticks ſo cloſeHeb. 12. 1. foreign.Heb 12:1 unto them; and then in the ſecond place, I ſhall propound ſome means, that may contribute to the bringing under of boſom ſins, that ſo it may be no longer night with the ſoul.

The firſt Motive to provoke you toMotive 1. put out all your ſtrength and might againſt boſom ſins, that you are ſo apt to play withal, is, Seriouſly to conſider, that this will be a ſtrong, and choice Demonſtration, and evidenceforeign Gnimme, With him. of the Sincerity, and uprightneſs of your hearts. Pſal. 18. 23. I was alſo upright p. 208with him, and I kept my ſelf from mine iniquity. I kept a ſtrict and diligent watch upon that particular ſin that I found my ſelf moſt inclined unto. And this, ſays David, is a clear evidence to me of the uprightneſs of my heart with God. The truth is, there is no Hypocrite in the world, but doth dandle and dally with ſomeJob 20. 12, 13.Job 20:12Job 20:13 boſom ſin, or other: And though at times, and upon carnal accounts, they ſeem to be very zealous againſt this and that ſin, yet at the very ſame time their hearts ſtand ſtrongly and affectionately engaged to ſome boſom ſin, as might be ſhewed in Saul, Jehu, Judas, and Herod; therefore as ever you would have a ſure Argument of your uprightneſs, trample upon your Dalilaes. This very evidence of thy uprightneſs, may yeeld thee more comfort and refreſhing in a day of trouble and darkneſs, then for the preſent thou doſt apprehend, or haſt Faith to believe. Some there be that can tell thee, that the joy of the Bridegroom, nor the joy of the Harveſt, is not to be compared with that joy that ariſes in the ſoul, from the ſenſe and evidence2 Cor. 1. 12.2 Cor 1:12 p. 209of a mans own uprightneſs. Sincerity is the very queen of vertues, ſhe holds the throne, and will be ſure to keep it; yea, the very ſight of it, in the ſoul, makes a man ſit cheerful and thankful (Noah-like) in the midſt of all tempeſts and ſtorms. Look, as the playing with a boſom ſin, ſpeaks out Hypocriſie, ſo the mortifying of a boſom ſin, ſpeaks ou… Sincerity.

The ſecond Motive to provokeMotive 2. doubting ſouls to trample upon their boſom ſins, is, Solemnly to conſider, that the conqueſts of their darling ſins, will render the conqueſts of other ſins eaſie. When Goliah was ſlain, the reſt1 Sam. 17. 51, 52.1 Sam 17:511 Sam 17:52 of the Philiſtims fled; when a General in an Army is cut off, the common Souldiers are eaſily routed and deſtroyed. Ah complaining, doubtingThe Lacedemonia…s in all battles, reſolved to go home conquerors, or to die conquered. ſouls, did you but take the courage and reſolution to fall with all your might, and ſpiritual ſtrength, upon thoſe particular ſins that ſtick ſo cloſe unto you, and that do ſo eaſily captivate you; you would finde, that the great MountainsZach 4 7.Zech 4:7 that are before you, would ſoon be made a Plain: Other ſins will not p. 210be long lived, when Juſtice is done upon your boſom ſins; thruſt but a dart thorow the heart of Abſalom, 2 Sam. 18. 14. ult.2 Sam 18:14and a compleat conqueſt will follow.

The third Motive to provoke youMotive 3. to crucifie your boſom ſins, be they what they will, is, Seriouſly to conſider the very great damage that your ſouls have already ſuſtained by your boſom ſins. Saul by caſting an amorousSome there be that had rather loſe their hearts, then their conceits: others had rather loſe their ſouls, then their ſins; theſe ſhall be chronicled in hell for Fools and Bedlams. eye upon Agag, loſt his Crown and Kingdom. Samſon by dallying with his Delilah, loſt his ſtrength, ſight, light, liberty, and life. But what are theſe loſſes to thy loſs of Spiritual ſtrength, to thy loſs of communion with God, to thy loſs of the Spirit of Light, Life, Liberty, and Glory, to thy loſs of Joy unſpeakable, and Peace that paſſes underſtanding, and to thy loſs of thoſe freſh and ſparkling hopes of glory, that were once ſparkling in thy Breſt? Mark Anthony was ſo far bewitched with his Cleopatra, that in the heat of the battle of Actium, when the Empire of the world, his life, and all lay at ſtake, that he fled from p. 211Auguſtus to purſue her, to the ruine and loſs of all. So, many there are ſo bewitched to ſome Cleopatra, to ſome darling ſin, or other, that they purſue the enjoyment of them to the loſs of God, Chriſt, Heaven, and their Souls for ever.

Ah Chriſtians, that the ſenſe of what you have formerly loſt, and of what you daily looſe, by your playing with ſin, might provoke you to ſet upon ſome effectual courſe for the mortifying of them. It was a blaſphemous ſpeech of Henry the ſecond, who ſaid, when Mentz, his City was taken, That he ſhould never love God any more, who ſuffered a City ſo dear to him, to be taken from him. But it will be a bleſſed and a happy thing for you, in uprightneſs, to ſay, O, we will never love, we will never favor, we will never dally with our boſom ſins more; for they have damnified us in our Spiritual enjoyments, and in our Spiritual returns from Heaven. Shall the ſenſeNay, how many in theſe days are mad againſt publick Inſtruments for ſeeming loſſes. of outward loſſes by this and that inſtrument, work us out of love with them; and ſhall not the ſen…e of our Spiritual loſſes by boſom ſins, work p. 212us much more out with them. Ah Lord, of what Iron mettal is that heart that can look upon thoſe ſad loſſes that hath attended playing with boſom ſins, and yet ſtill dally with thoſe Delilahs?

The fourth Motive to provoke youMotive 4. The Heathens (as many Profeſſors now) had not the right art of mortifying ſin, (Sapientia eorum plerumque abſcondit vitia, non abſcindit.) All their wiſdom was to hide a luſt, not to quench it; therefore their joy was like the crackling of thorns under a pot. to be the death of your darling ſins, is, Solemnly to conſider, that the conqueſt, and effectual mortifying of one boſom ſin, will yeeld a Chriſtian more glorious joy, comfort, and peace, then ever he hath found in the gratifying, and committing of all other ſins. The pleaſure and ſweetneſs that follows victory over ſin, is a thouſand times beyond that ſeeming ſweetneſs that is in the gratifying of ſin: The joy that attends the ſubduing of ſin, is a noble joy, a pure joy, a peculiar joy, an increaſing joy, and a laſting joy; but that joy that attends the committing of ſin, is an ignoble joy, a corrupt joy, a decreaſing joy, a dying joy; the truth is, were there the leaſt real joy in ſin, there could be no perfect Hell, where men ſhall moſt perfectly ſin, and be moſt perfectly tormented with their p. 213ſin. Ah doubting Chriſtians, as everThe Leper under the Law, was ſtill to keep his hair ſhaven. Levit. 14 5. So ſhould we be ſtill a cutting and ſhaving, that though the roots of ſin remain, yet they may not grow and ſprout.Lev 14:5 you would have good days, as ever you would walk in the light, as ever you would like the Angels, have always Harps in your hands, and Allelujahs in your mouths, be reſtleſs, till in the Spirit and Power of Jeſus, you have brought under the ſin that ſticks ſo cloſe unto you. Remember this, nothing below the conqueſt of boſom ſins, can make a jubilee in the heart; it is not a mans whining and complaining over ſin, but his mortifying of ſin that will make his life a paradiſe of pleaſure. If notwithſtanding all that hath been ſaid, you are ſtill reſolved to dally with ſin, then you muſt reſolve to live as a ſtranger to God, and as a ſtranger to aſſurance and peace. You muſt expect ſad trials without, and ſore troubles within; you muſt expect to finde Satan playing his part both as a Lion, and as a Serpent, both as a Devil, and as an Angel of light; you muſt expect either no news from Heaven, or but bad news from Heaven; and you muſt expect that ConſcienceConſcience is Index, Judex, Vindex. will play the part, both of a ſcolding Wife, and of a Lion, that p. 214wants his prey. And this ſhall be your juſt reward for playing with ſin; if you like the reward, then take your courſe, and dally with ſin ſtill; if otherwiſe, then ſacrifice your Iſaac.

The fifth Motive to work you toMotive 5. Some Heathens, and many profane perſons have earneſtly deſired, that they had done that at firſt, that they would fain have done at laſt, but could not; the worſt would be good, and do good at laſt. But at laſt they will be found the beſt and wiſeſt, who have made it their buſineſs to do that every day, that every one would do upon a dying day. trample upon your boſom ſins, is, Wiſely to conſider that it is your duty and glory to do that every day, that you would willingly do upon a dying day. Ah, how would you live and love upon a dying day? how would you admire God, reſt upon God, delight in God, long for God, and walk with God upon a dying day? how would you hate, loath, and abhor your boſom ſins upon a dying day? how would you complain of your boſom ſins, and pray againſt your boſom ſins, and mourn over your boſom ſins, and watch againſt your boſom ſins, and flie from all occaſions that ſhould tend to draw you to cloſe with your boſom ſins, upon a dying day? Ah doubting ſouls, would you not for all the world gratifie your boſom ſins upon a dying day, and will you gratifie them on other days; which for any p. 215thing you know to the contrary, may prove your dying days? Thrice happy is that ſoul that labors with all his might, to do that at firſt that he would fain do at laſt; that doth that on every day, that he would give a thouſand worlds to do on a dying day. No way to Aſſurance like this; no way to joy and comfort, like this; no way to reſt and peace, like this; no way to the Kingdom, to the Crown, like this. I earneſtly beſeech you trembling ſouls, when you finde your ſpirits running out to boſom ſins, that you would lay your hands upon your hearts, and thus expoſtulate the caſe: O our ſouls, would you thus dally and play with ſin upon a dying day? would you thus ſtroke and hug ſin upon a dying day? would you not rather ſhew all the diſlike and hatred that is imaginable againſt it? would you not tremble at ſin more then at Hell, and abhor the very occaſions of ſin, more then the moſt venomous Serpent in all the world? would you not rather ſuffer the worſt and greateſt puniſhments, then to ſmile upon a darling ſin upon a dying day? Yes. O would you fain p. 216do this upon a dying day; why not then every day? why not then every day, O our ſouls?

The ſixt and laſt Motive to provokeMotive 6. One flaw in a Diamond doth not onelyonly take away the beauty, glory, and price of it; but it puts men to queſtion, wh…ther it be a Diamond. Pſal. 40. 12.Ps 40:12 you to fall with all your might upon boſom ſins, is, Seriouſly to conſider that till this be done, fears and doubts will ſtill haunt the ſoul; the ſoul will ſtill be fearing that ſurely all is naught, and that, that work that is wrought upon it, is not a real, but a counterfeit work, that it is not a peculiar and ſpecial work, but a common work; that a man may have and periſh. Tillforeign this be done, the ſoul can never be ableI am not able to ſee, ſin had put out Davids eyes. to ſee grace in its own native beauty, and glory; the hugging of ſin in a corner, will raiſe ſuch a duſt in the ſoul, that it cannot be able to ſee thoſe Pearls of glory ſparkling and ſhining. Till this be done, doubting ſouls, you will be but Babes, and Shrubs, and Dwarfs in Chriſtianitie, the hankering of the ſoul after ſin, is the caſting of water upon the Spirit, it is the laming of Grace, it is the clipping the wings of Faith and Prayer; ſo that the ſoul can neither be confident, nor fervent, p. 217frequent nor conſtant in religious ſervices; ſo that it will unavoidably follow, ſuch ſouls will be like Pharaohs Gideon had ſeventy ſons, and but one Baſtard, and yet that one Baſtard deſtroyed all the reſt; you may eaſily apply it.lean Kine, poor and ſtarveling. Look as many men are kept low in their outward eſtates, by having a back door to ſome Herodians; ſo many doubting ſouls are kept low in ſpirituals, by their hankering after ſome particular ſin.

Remember Chriſtians, ſin is the ſouls ſickneſs, the ſouls weakneſs; if the body be weak and diſeaſed, it grows not, ſin is poyſon that turns all nouriſhment into corruption, and ſo hinders the growth of the ſoul in grace and holineſs. Ah Chriſtians, as ever you would be rid of your fears and doubts, as ever you would ſee the beautie and glory of grace, as ever you would be eminent and excellent in grace and holineſs, ſee that effectual juſtice be done upon that Achan, that Jonah, that darling ſin, that hath occaſioned ſtorms within, and tempeſts without. It was a grievous vexationIf there be but one crack in the honeyglaſs, there the Waſp will be buzzing; and where there is but ſome one ſin favored, there Satan will be rempting and upbraiding. to King Lyſimachus, that his ſtaying to drink one draught of water, loſt him his Kingdom. Ah Chriſtians, it will p. 218grievouſly vex you; when you come to your ſelves, and when you come to taſte of the admirable pleaſure that attends the conqueſt of ſin, to conſider that your hankering after this or that particular ſin, hath been the loſs of that joy and comfort, that peace and aſſurance that is infinitelie more worth then all the Kingdoms of the world.

But you may ſay to me, O! we would Queſt. fain have our boſom ſins ſubdued, we deſire above all that they may be effectually mortified; theſe ſons of Zerviah we would have ſlain to chuſe: But what courſe muſt we take to bring under our darling ſins, to get off our Golden Fetters, to get out of theſe Silken Snares? To this Queſtion I ſhall give theſe Anſwers.

Firſt, If ever thou wouldſt haveMeans 1. maſterie over this, or that boſom ſin, then engage all thy power and might againſt thy boſom ſin, draw up thy ſpiritual forces, and engage them wholly againſt the ſin that doth ſo eaſilie beſet thee. As the King of Syria ſaid to his Captains, Fight neither p. 2192 Chro. 8. 30.2 Chr 8:30with ſmall nor great, ſave onelyonly with the King of Iſrael: So I ſay, your wiſdom, and your work, O doubting ſouls, lieth not in skirmiſhing with this, or that ſin, but in coming up to a cloſe ſharp fight with the King of Iſrael, with that darling ſin that hath a Kingly intereſt in you, and a Kingly power over you. Conſtantine the Great his Symbole was (Immedicabile vulnus enſe reſcindendum eſt) when there is no hope of curing, men muſt fall a cutting. Believe it ſouls, you muſt fall a cutting your boſom ſins in pieces by the Sword of the Spirit, as Samuel cut Agag in1 Sam. 15. 33.1 Sam 15:33 pieces in Gilgal before the Lord, or elſe you will never obtain a perfect cure. Slight skirmiſhes will not do it, you muſt purſue your boſom ſins to the death, or they will be the death of your ſouls.

The ſecond Means to bring under aMeans 2. As when one Bucket of a Well goes up, the other goes down; as when one of the two Lawrels in Rome flouriſhes, the other withers; ſo when grace gets up, ſin goes down; when grace flouriſhes, ſin withers. boſom ſin, is, To labor to be moſt eminent and excellent in that particular grace that is moſt oppoſite to a mans boſom ſin. As it is a Chriſtians glory to be eminent in every grace, ſo it is a Chriſtians ſpecial dutie to excel p. 220in that particular grace that is moſt contrary to his darling ſins. Is it pride, is it the world, is it hypocriſie, &c. that is thy boſom ſin, that is the cheif favorite in thy ſoul? O then labor above all, to be cloathed with humilitie, to abound in Heavenly-mindedneſs, to tranſcend in ſinceritie, &c. I know no ſurer, no choicer, no ſweeter way, effectually to crucifie a boſom ſin, then this. He that comes up to this counſel, will not be long held in golden fetters; it will not be long before ſuch a ſoul cries out, Victory, victory.

The third Means to help us to trampleMeans 3. upon boſom ſins, is, To look upon boſom ſins now, as they will appear to us at laſt; to look upon them in the time of health, as they will appear to us in times of ſickneſs; to look upon them in the time of our life, as they will appear to us in the day of our death. Ah ſouls! of all unpardoned ſins, your boſom ſins will be preſented by God, Conſcience, and Satan at laſt, as the moſt filthy and ugly, as the moſt terrible and dreadful; your boſom p. 221ſins at laſt-will appear to be thoſeMany there be that have found theſe things by woful experience. Wo, wo to that ſoul that ſhall put it to the tryal. monſters, thoſe fiends of Hell that have moſt provoked God againſt you, that have ſhut up Chriſts bowels of Love and Compaſſion from you, that have armed Conſcience againſt you, that have barred the Gates of Glory againſt you, that have prepared the hotteſt place in Hell for you, and that have given Satan the greateſt advantage, eternally to triumph over you. Ah Souls! at laſt your boſom ſins will more preſs and oppreſs you, more ſad and ſink you, more terrifie and amaze you, then all your other tranſgreſſions. Thoſe ſins that ſeem moſt ſweet in life, will prove moſt bitterJob 20. 11, to ult.Job 20:11 at death; thoſe pleaſant morſels, will prove thy greateſt Hell, when there is but a ſhort ſtep between thy ſoul and eternity. Ah Chriſtians, never look upon boſom ſins, but with that eye which within a few hours you muſt behold them; and this you will finde by experience, will be a ſingular means to bring under your boſom ſins.

The fourth Means to ſubdue boſomMeans 4. ſins, is, To apply your ſelves to extraordinary p. 222means, as Faſting and Prayer, &c. Ordinary Phyſick will not remove extraordinary diſtempers, nor ordinary duties will not remove boſom ſins; who by long and familiar acquaintance with the ſoul, are exceedingly ſtrengthned and advantaged. You read of ſome devils in the Goſpel, that could not be caſt out, butMatth. 17. 14, to 22.Matt 17:14–22 by Prayer and Faſting. So boſom ſins, are thoſe white devils, that will not, that cannot be caſt out, but by fervent and conſtant Prayer, joyned with Faſting and Humiliation. Souls that are ſerious and conſcientious in obſerving of this rule, will finde ſuch a Divine power to at…end their endeavors, as will give them to lead captivity captive, and to triumphCol. 2. 14, 15.Col 2:14Col 2:15 over thoſe white devils within, as Chriſt triumphed over Principalities and Powers upon the Croſs.

Fifthly and laſtly, As you wouldMeans 5. have victory over boſoms ſins, keep off from all thoſe occaſions that tend to lead thee to the gratifying of them. He that ſhuns not the occaſions of ſin, tempts two at once, Satan and his own p. 223heart; he tempts Satan to tempt him to taſte of forbidden fruit; and he tempts his own heart to feed upon forbidden fruit. Abſtain from all appearance of 1 Theſ. 5. 22. Jude v. 23.1 Thess 5:22evil; hate the garment ſpotted by the fleſh. What ever carries with it an ill ſhow or ſhadow, ſavor or ſuſpition, that abſtain from, that you may neither wound God, nor the Goſpel, your own Conſciences, nor others: If there be any fuel to feed thy boſom ſin in thy houſe, remove it; or before thine eie, remove it; or in thy hand, remove it, put it far away; thy ſoul cannot be ſafe, it cannot be ſecure, ſo long as the occaſions of ſin are thy companions. Wouldſt thou have a clear evidence of the truth of thy grace, then ſhun the occaſions of ſin; wouldſt thou imitate the choiceſt Saints, then ſhun theGen. 39. 10. Job 31. 1. Pſal. 26. 4, 5, 6.Gen 39:10Job 31:1Ps 26:4Ps 26:5Ps 26:6 occaſions of ſin; wouldſt thou ſtand in ſhaking times, then keep off from the occaſions of ſin; wouldſt thou keep alwaies peace with God, and peace with Conſcience, then keep of… from the occaſions of ſin; wouldſt thou fruſtrate Satans greateſt deſignes and countermine him in his deep… plots, then keep off from the occaſion p. 224of ſin; wouldſt thou keep thy bones from breaking, and thy heart from bleeding? then keep off from the occaſions of ſin; wouldſt thou keep down fears and doubts, and keep up faith and hope? then keep off from the occaſions of ſin; wouldſt thou have aſſurance in life, and joy, and peace in death? then keep off from the occaſions of ſin. Do this, and you do all; if you do not this, you do nothing at all. And thus I have done with the Impediments that hinder Souls from Aſſurance; as alſo with the Means to remove thoſe Impediments.