The Spirits Touchstone, Part 10
Now I come to anſwer thoſe doubts which ariſe from the Spirits teachings on the hearts of Believers.
1. Queſt. How may we diſtinguiſh between the teachings of the ſpirit, and that common Illumination ſpoken of in in the ſixth of the Hebrews 4. verſe, which perſons being ſo enlightned may fall away finally to the perdition of their immortal ſouls.
1. Common illumination never deſcends to particulars, but remaines onelyonly in generals. A carnal man may know what faith is, what repentance is, what humiliation is, what ſelf-denial is, what ſincerity is, what new obedience is. He may know all thoſe things in a general way, but he can never come to particulars by way of propriety unto himſelf. He cannot ſay I believe, I repent, I am truely humbled for my ſins, I have learned the leſſon of ſelf-denial, I am ſincere, I am obedient to the will of God; but the light of the ſpirit within makes a Chriſtian to ſay experimentally, feelingly, out of that abundance of comfort, which he hath by reaſon of the experience of thoſe things upon his ſoul, that Chriſt is mine, and I am his, I have given glory to God by believing, I have worked the works of God, I have had the ſpirit of God leading me into the Land of uprightneſs. Rom. 4.20.I have that heavenly fire of love enkindled in my breſt by the divine ſparks of light from heaven,Pſal. 143.10. which will burn for ever, ſtill aſcending to be united unto God in heaven. The valley of Baca is turned into a valley of viſion, though not the immediate fruition. The teachings of the ſpirit do make a Chriſtian go to particulars, becauſe what the ſpirit teacheth, if it be a habit, or a qualification connatural to the ſoul as ſpiritual; the ſpirit worketh the ſame quality in it, The ſpirit teacheth us to believe, and the ſpirit worketh faith in us, for faith it is the gift of God.
2. Common Illumination produceth but a common faith which is rather preſumption then true faith, a common love which is rather lukwarmneſs then the ardent love which is a fruit of the ſpirit, a common joy which is rather like a flaſh of lightning, then that Meridian joy of the Saints of Jeſus Chriſt, a common humiliation, which is rather an Ahabs humiliation, a legal conviction upon the ſoul by the terror of the Law, then any true genuine ſorrow for the diſpleaſure done to God by their ſins, a common hope which is rather ſelf conceitedneſs and vain confidence, then that lively hope which purifies the ſoul, a common well-wiſhing to leave their ſins then a ſetled determinate reſolution to forſake them, and to turn to the Lord God with all their hearts. As a mans knowledge is, ſo is his faith, ſo is his love, ſo is his obedience. Now this knowledge which ariſeth from common illumination, it never ſavingly works upon the heart to an hearty obedience of the things known, it is never joyned with true Grace; but that knowledge which comes from the teachings of the ſpirit works a true faith in the ſoul, and is ever accompained with all the ſaving effects of the bleſſed ſpirit The Apoſtle joyns Grace and Knowledge both together, Grow in Grace and in the Knowledge of Jeſus Chriſt; 2 Pet. 3.18.For where there is a ſanctified knowledge, there is true and ſaving Grace.
3. Common Illumination never makes a man ſerious in the ſervice of God to ſerve him conſtantly, let his condition be what it will; but as his joys and his outward comforts are, ſo are his ſervices unto God, as when the Mood & the Fit takes them, then they will ſeem Religious, like the Lunaticks which are mad only at the full of the Moon, when any profit or honour, or any advantage goeth along with the ſerving of God; or when nothing is offered which may diſpleaſe their carnal minds, then who but they in an outward profeſſion for the ſerving of God; but the teachings of the ſpirit make a Chriſtian reſolute in the ways of God, like Noah, that his whole life ſhall be nothing elſe but a continual walking with his God. A true Chriſtian, let his outward ſtate and condition be what it will, yet he will be ſure not to forget his God, his Maker, his Preſerver, his All in All, in whom are all things, and in whom he enjoyes all things; but like Zachary and Elizabeth, as far as he can he will walk in all the commandements of the Lord blameleſly.
4. Common Illumination it breeds not the evidence and demonſtration of the Spirit, whereby a man upon good and ſolid grounds, may truely believe that he hath an intereſt in Jeſus Chriſt in the Covenant of grace, and in all thoſe priviledges which belong to the Saints, becauſe the ſpirit of ſanctification abides upon him, but meerly an opinionative, ſelf-conceited, vain glorious, preſuming confidence that Chriſt is his and he is Chriſt, though no regard be had to thoſe qualifications which are required in thoſe, in whoſe hearts Chriſt dwells by his bleſſed ſpirit. Every hypocrite that hath been once enlightned, and taſted of the heavenly gift, and of the powers of the world to come will lay claim to the priviledges of the Saints, and of the benefits that flow upon the account of the death and ſufferings of Jeſus Chriſt, though their hearts were never truely wrought upon to a full and a final cloſing with Jeſus Chriſt, and they never had the witneſſe of the ſpirit upon their hearts, that he is the childe of God; but the teachings of the ſpirit bring in unto the ſoul ſolid reaſons founded upon the word of God, and upon the experience of the Saints, whereby from the foregoing premiſes he can draw a true and a real concluſion that he is Chriſts, and Chriſt is his. Juſtification and ſanctification are inſeparable, according to that golden chain of mans ſalvation, Rom. 8.30. Whom he juſtified them he alſo ſanctified; ſo that beſides the teſtimony of the ſpirit, he hath thoſe inherent principles of ſanctification within him, whereupon he may evidently conclude that he is no changeling, but a new born creature a true Citizen of the heavenly Jeruſalem, a true ſon amongſt the Native ſons of Zion.
But ſome weak Believer may ſay, how may I diſtinguiſh between the Witneſs and the teſtimony of the ſpirit, that I am the childe of God; and that vain confidence and preſumption which is in wicked mens hearts, who ſay they are the children of God, when they are not?
3. The ſpirit doth not onelyonly bear witneſs, but fully perſwade us of this very thing upon ſolid reaſons which we finde true by our own experience that we are the children of God; therefore ſaith that knowing Apoſtle Saint John, 1 John 3.14. 1 Iohn. 4.13.We know that we are paſſed from death to life, becauſe we love the brethren. Hereby know we, that we dwell in him and he in us, becauſe he hath given us of his Spirit. But wicked men who are full of carnal confidence and ſinful preſumption have no ſweet experience of ſaving grace upon their ſouls, or any teſtimony, much leſs a perſwaſion of the ſpirit that they are the children of God;The grounds of carnal preſumption. but this preſumption ariſeth from a bare conceit of their good eſtate, ſtill hoping well of themſelves, or from the deluſion of the Devil, who hath beſotted their minds with his ſinfull Sophiſtry.
2. The ſpirits teſtimony is founded upon Gods word, and not upon any teſtimony from our ſelves.
3 Whereſoever the ſpirits teſtimony is upon the hearts of any, there follows a hatred of ſin, zeal for the glory of God, a care and conſcience to ſerve God in all well-pleaſing; for as ſome eminent Divines do ſay, though I do not pin my faith upon any mans ſleeve, but onelyonly as the light of the word and the light of the ſpirit teacheth me; the doctrine of aſſurance will not make a Chriſtian ſecure and idle in the work of the Lord,☜ but more watchful over his wayes, and more thankful for ſo great a mercy, being conſtrained by the love of God to the obedience of the truth; and that the preaching of the Croſs of Chriſt, what love and mercy God the Father and Jeſus Chriſt, what power and wiſdom was put forth in that great work of mans Redemption is of a more prevailing nature then to preach the terrors of the Law againſt ſin and ſinners, to bring men out of their natural condition, though both wayes muſt be uſed, even by fear plucking them forth out of the fire of hell.
2. Quere, Whether or no are the ſpirits teachings, or the light of the ſpirit in the heart of a Believer a ſufficient plea for him to caſt off all Ordinances, means of grace as unprofitable things under ſo clear a diſpenſation?
I anſwer no,
1. For as Jeſus Chriſt in explaining the Law of Moſes did not abrogate the law or derogate any thing from the uſe and majeſty of it,Mat. 6. but only clear it from thoſe foul aſperſions which the Phariſees had caſt upon it; ſo the ſpirit in teaching us the things of God, and in enlightning our minds to underſtand his will, doth not take away the uſe of the word, but adds a further light unto it, that we may underſtand the minde of the ſpirit in it, and that all thoſe prevarications by reaſon of the darkneſs of our underſtanding may be rightly placed; The Sun is full of light, but a blinde man cannot ſee it. So the word is clear in it ſelf, but becauſe our underſtandings are darkned we cannot underſtand it. Now the ſpirit of God doth five things in order to the word of God.
1. It explains it. 2. It gives a further authority unto it. 3. Shews us the majeſty,The ſpirits actings in reference to the word. purity, and excellency of it. 4. Makes us to prize it above all things. 5. Enables us to keep it.
2. Becauſe the word of God acknowledgeth no Spirit but what works in and by the word, Gal. 5.2. Received ye the ſpirit by the Law, or by the hearing of faith? Did ye not receive the ſpirit by the preaching of the doctrine of ſaving faith in the Lord Jeſus Chriſt? The ſpirit teacheth, which is conſonant and agreeable to the word of God; ſo that the word and the ſpirit both concurr together, the ſpirit as the principal agent, the word as the inſtrument which can do nothing without the ſpirit to teach us the will of God; and to work in us all thoſe ſaving Graces which accompany ſalvation.
3. Becauſe the word of God in the Scripture is ſet down as a ſtanding rule according to which we muſt frame our lives unto the end of the world, 1 Tim. 3.13. Till I come give attendance to Reading,foreign. Attendere cum diligentia cu ram adhibere. to Exhortation, to Doctrine. 15. Meditate upon theſe things, give thy ſelf wholly to them, that thy profiting may appear unto all. 16. Take heed unto thy ſelf,1 Pet. 1.23. Mat. 5.18. and unto thy doctrine; continue in them, &c. The word of God which liveth and abideth for ever. Not the leaſt tittle of the word of God ſhall fail till all things be accompliſhed, ſome of which things will not be fulfilled till the end of the world. The Sacraments alſo are in uſe and have their efficacy for that end for which they were appointed by God in his Church, to the end of the world.1 Cor. 11.26. By the Sacrament of the Lords Supper, we are to remember the Lords death till he come; ſo that till Chriſt ſhall come againe at the laſt day in glory, power, and majeſty, we ſhall ſtand in need of the Sacrament of the Lords Supper for the confirmation of our faith, and to remember the death and ſufferings of our bleſſed Saviour till he ſhall come to judgement. Prayer alſo is a ſtanding duty required of all Chriſtians while they are on this ſide heaven, that thereby their faith and hope in God might be exerciſed. We are commanded to pray continually, that is, to let no time wherein this duty is required of us.1 Theſſ. 5.
4. Becauſe a Believer ſtands in need of continual food and nouriſhment, that the tent of the word, and the Bread and Wine Sacramentally ſo underſtood ſhould be continually put in his mouth whilſt he is under age in reſpect of that perfection and ripeneſs he ſhall attain unto when this mortal life ſhall be ſwallowed up in glory, that his ſoul might be nouriſh'd up unto everlaſting life. Likewiſe here bebelow we ſtand in need of many things, ſtrength of grace to overcome ſin, patience under adverſity, the arm of God to ſupport us under all our weakneſſes, heavenly comforts, daily ſupplies of the ſpirit of grace, renewed arts of Divine aſſiſtance continually, bread for our bodies, food for our ſouls; therefore we ought to make our requeſts by prayer unto God daily for all temporal and ſpiritual bleſſings.
Obj. When we have the greater light, what need have we of the leſſer, when we have the Sun-light, what need have we of the Star-light, when we have the light of the ſpirit, what need have we of the light of the word, when we have that which ſupplieth all our wants, what need we pray, what need have we of the Sacraments, the ſpirit can ſupply all our wants without the uſe of the means?
4. In reſpect of our ſelves the light of the ſpirit is to be preferred before the light of the word, but ſeeing that the light of the word is ſubordinate to the light of the ſpirit, and that the light of the word, and the light of the ſpirit do not differ in reſpect of the ſubject matter, but onelyonly in reſpect of manifeſtation, and the ſpirit enlightens in and by the word, therefore the light of the ſpirit doth not take away the uſe of the light of the word; beſides the compariſon doth not hold, becauſe the collation between the light of the Sun and Stars, and the light of the word and of the ſpirit halts, and is imperfect. The ſpirit enlightens our minds in and by the word, but the Sun ſhines of its ſelf, and not in and by the Stars. The ſpirit likewiſe though it can ſupply all our wants without the uſe of means, yet it never ordinarily doth without the uſe of the means; God gives his ſpirit onelyonly to thoſe that pray for it, and when we have the ſpirit, we are ſtill to deſire God that his ſpirit may exert his power upon us, and act in us and by us, that we may not onelyonly have the ſpirit but feel the operations of the ſpirit upon our hearts. God knows what we want before we pray, and can give us them without our asking, but God will have us pray that thereby we might acknowledge his power, his goodneſs, his mercy, and the like, and that thereby our faith and patience might be made manifeſt. If upon the account of the indwelling of the ſpirit in the hearts of the godly, they ſhould forbear to pray. I would know of thoſe who ſay ſo, why the Spirit of God is termed the ſpirit of prayer and ſupplication, as in the prophecy of Zachariah, Zech. 12.10.but onelyonly becauſe it ſtirs up in us good deſires, and holy affections, and puts words into our mouths, acceptable words, whereby our petitions may be accepted of God. Let them likewiſe anſwer the portion of Scripture if they can in the ſixth of the Epheſians 18. Praying alwayes with all prayer and ſupplication in the ſpirit, and watching thereunto with all perſeverance and ſupplication for all Saints.
5. If we ſhould onelyonly hearken to the voice of the ſpirit, and to the ſpirits teachings in our hearts, there would be no certainty of the true Religion, when there can be no Character given by which the ſpirit of Chriſt might be diſtinguiſhed from our owne proper ſpirit, as from the ſpirit the divel which ſometimes tranſforms himſelf into an Angel of light. That is, the pretences of a mans own ſpirit, or of the divel in the hearts of others may ſeem ſo true and real to a man himſelf, as if they were doctrines taught by the bleſſed Spirit.
Now how ſhould we try the ſpirits whether they be of God or no? but by the word of God.
Obj. It is a true ſigne of Divine inſtinct, when of that which we believe or do we are perſwaded of, and rooted in without any ambiguity or doubting.
Anſ. This is a falſe ſign, for the Turks and Infidels are as much obſtinated and ſetled in their own doctrines & Traditions, yea more ſetled then moſt of thoſe Chriſtians who pretend ſo much to the ſpirit.
Q. But ſome may ſay, though we grant you that the teachings of the ſpirit do not in themſelves make us to be above the Ordinances of God, and the meanes of Grace, yet may we not then when we come to be perfect Chriſtians, highgrown Saints, and have lived under the teachings of the Spirit along while, may we not then caſt off the uſe of the Word, the Sacraments and Prayer, and only depend upon the Spirit for his ſupply?
I anſwer, No.
1. Becauſe the beſt grown Chriſtians in this life are not above the teachings of the word; but ought to minde the light of the Word, as well as the light of the Spirit: Rom. 1.14. I am debtor both to the Greeks and to the Barbarians, both to the wiſe and to the unwiſe. Heb. 5.14. But ſtrong meat belongeth to them that are of age, Strong meat, the Word and Sacraments.which through long cuſtom have their wils exerciſed to diſcern both good and evil. 1 John 2.13. I write unto you fathers, becauſe ye have known him that is from the beginning, &c. 1 Pet. 1.1. The Apoſtle Peter writes to the elect ones, and to thoſe who are born again, as appears by the fourteenth verſe of the ſame Chapter. 1 Cor. 10.15. I ſpeak as unto them which have underſtanding. Phil. 3.15. Let us therefore as many as be perfect, be thus minded. 1 Cor. 11.26. Eph. 4.12, 13. He gave ſome Apoſtles, ſome Prophets, &c. Till we all meet together in the unity of the faith, and the acknowledgement of the Son of God, unto a perfect man, and unto the meaſure of the fulneſs of the ſtature of Chriſt; which fulneſs ſhall not be till after this life, as appears by that place, 1 Cor. 13.9, 10.11. For we know in part, and we propheſie in part, but when that which is perfect is come, then that which is in part ſhall be aboliſhed.
2. Becauſe the higheſt grown Chriſtians in this life are in their infancy, as it were till they arrive at heaven.
Ob. What do you ſay to that place in Joel, Joel 2.28.where it is ſaid, that I will pour out my Spirit upon all fleſh, and your ſonnes and your daughters ſhall propheſie, &c. And to that place in the Prophet Iſaiah, where it is ſaid,Iſa. 30.26. that the light of the Moon ſhall be as the light of the Sunne, and the light of the Sunne ſeven fold: And to that place in John, 1 John 2.27.where it is ſaid, that you have rectived the unction of the holy one, and you need not that any man teach you.
Anſ. I anſwer, that in theſe places of Scripture is only held forth a more plentifull giving of the Spirit under Goſpel-times, than under the former diſpenſations: Therefore it is ſaid, that the Spirit was not yet given, becauſe Chriſt was not yet aſcended. The performance of which propheſie was upon the Apoſtles, together with other elected Saints, Act. 2. Hence then is no place given for Enthuſiaſms, becauſe it is uſuall with the Prophets of the old Teſtament, when they did ſpeak of the reſtauration or amplification of the Church of God to ſet it forth Tropically under figures and ſhadows, Zach. 14. Mal. 1.11. with many other places. For that place in the Epiſtle of St John, it holds forth unto us this, that for thoſe fundamentall truths which the Saints had received from him, from which the falſe Apoſtles did ſeek to remove them, they needed not again to be re-eſtabliſhed in, theſe truths being ſet home upon their ſpirits by the Spirit of God, but only words of exhortation to ſtirre them up to execute and to put in practice thoſe fundamentall truths which they had received.
Ob. But what ſay you to that paſſage of Scripture in the 2 of Peter 1.19. where it is ſaid, We have alſo a more ſure word of propheſie, whereunto you do well that ye take herd, as unto a light that ſhineth in a dark place, untill the day dawn, and the day ſtarre ariſe in your hearts.
Anſ. The Apoſtle in theſe words doth not take away the uſe of the word, and other means of grace; but the ſcope of the place as I gather from the context, rather tends to the eſtabliſhing of the word, and other means of grace, till Chriſt who is the morning ſtarre, the day ſtarre in the morning of the reſurrection, ſhall ariſe in the hearts of his elect ones after a more glorious manner than when they were in this body of fleſh, in this world, which is rather a ſtate of darkneſs than of the light, in compariſon of that light of knowledge, of joy, and of comfort, which ſhall be to the Saints in heaven. To explain the words. The Apoſtle having before in the foregoing words declared the certainty of the doctrine of the Goſpel, both from his own experience, and from the teſtimony of God the Father; now in theſe words he confirms the certainty of it from the conſent of the Prophets under the old Teſtament. As if the Apoſtle ſhould have ſaid, The Doctrine of the Goſpel is confirmed by the Prophets of old, therefore the Doctrine of the Goſpel is moſt true and certain, therefore if ye miſtruſt me in commending the Goſpelunto you, I remit you unto the Prophets of old, whoſe doctrines are a more ſurer word than this teſtimony of mine in reſpect of your ſelves as yet, unto which word of Propheſie you do well to attend, as a light which ſhineth in a dark place; as to that light which now under the ſtate of nonconverſion and of blindneſs may do you ſome good, till the vail is taken off from your hearts; and Chriſt the morning ſtarre whom you ſo much deſpiſed ariſe upon you by his bleſſed Spirit to unfold this word of propheſie unto you, which will then not be a light in a dark place, but a true light unto you indeed, Chriſt by his Spirit having unvaild your hearts, that you may ſee that was the Meſſiah of the world, that was the true Chriſt, whom you have crucified; and of which this more ſure word of Propheſie, or all the Prophets have ſpoken of. How this interpretation and explanation of the words may take with many, I cannot tell, but as yet, till God ſhall give in a further light upon my ſoul, I think it moſt agreeable to the minde of the Spirit. Aretius, Lucifer eſt plena Chriſti cognitio, poſtquam drſinet uſus Propheticae doctrinae. The day-ſtarre is the full knowledge of Jeſus Chriſt after the uſe of propheſying ſhall ceaſe; which is, if it be meant of all believers, then the words muſt be thus underſtood: That when the time comes,
1. When Ordinances ſhall ceaſe, and the means of grace ſhall ceaſe, which will not be till the end of the world, till the dawning of the morning of the reſurrection, the day ſtarre ſhall ariſe in our hearts, that is a full and perfect knowledge and enjoyment of Chriſt.
2. If in reſpect of the Jews to whom he wrote ſcattered up and down the Nations, then the words may be thus interpreted: That they do well to attend to the word of propheſie which ſpeaks of Jeſus Chriſt, as unto a light in a dark place, that is, as yet though but a darkiſh diſpenſation, till Chriſt the morning ſtarre ſhall ariſe and take the vail from off their hearts, that ſo they may ſee he was the very Meſſiah of the world whom they have crucified, of whom the Prophets of old have foretold.
Qu. Whether are the teachings of the Spirit upon our hearts a ſufficient call for us to undertake the Eccleſiaſticall Function? No.
1. Becauſe then all elected, converted perſons ſhould be Paſtors of Churches.1 Cor. 12.17. And if all the body were an eye, where is the ear? for all true believers are taught of the Spirit.
2. Becauſe the Spirits teachings are not revelations of high myſteries of things to come, a declaring of the whole minde and will of God in reſpect of every circumſtance, a furniſhing a man in a generall way to know more than is meet for him as a private Chriſtian to know, but a writing of all thoſe things in his heart which pertain to life and godlineſs, and which are neceſſary for him to know as one that muſt be ſaved by Jeſus Chriſt.
3. Becauſe a man may have the Spirits teachings upon his heart, and yet be ignorant of many truths of God, becauſe the Spirit teacheth ſucceſſively, ut antea.
4. Becauſe we never reade in Scripture that any took upon them to be publick Paſtors of Churches, but only as it were auxiliaries and helps for the promoting of the work of the Lord in the planting of Churches in the Primitive times, as Aquila, Priſcilla and Apollos were, unleſs beſides theſe teachings they had an immediate call from God, or a mediate by man, yea though they had extraordinary teachings upon their hearts.
5. Becauſe beſides the inward call of Gods Spirit, which is a ſecret teſtimony that God hath ſet him apart, and endowed him with gifts and graces ſutable for ſuch a work, there is required an outward call, which is a deſignation, approbation, and ſetting him apart peculiarly for the work of the Paſtorall charge and office, the Church and people of God electing him, in whoſe hearts he hath approved himſelf by his pious life and wholeſom doctrine; and the Presbyters by the laying on of hands ratifying their election, and confirming him in his Office, Acts 6. v. 3. with v. 6. 1 Tim. 4.14. Yet the inward call, the call of Gods Spirit, is the principall call, becauſe thereby a man is ſure that God hath appointed him for this work, who will bleſs him in it, if he be faithfull unto the death. Happy is that ſervant who goeth forth in the Name of the Lord his God, that is, in the authority of his God, God will bleſs his labours, and give him the reward of his work.
12. Every Chriſtian ought to walk up according to his light, and that meaſure of knowledge which he hath received. Wo be to thoſe that walk not up to that light which God hath given them.Luke 12.47. He that knoweth his Maſters will and doth it not ſhall be beaten with many ſtripes.
1. They that have only the light of nature to ſee by, ought to walk up according to their light. By the light of nature we know that there is a God; that this God is one only God; for there can be but one cauſe of all cauſes, who is the firſt cauſe of all cauſes, of whom all cauſes depend in eſſe & in operari; one that is infinite, in whom the perfections of all the creatures do meet, as all the lines do in the center: that this God is to be worſhipped; and that this God is to be worſhipped after his own way and method, for who dares be ſo impudent to preſcribe Rules and Canons of Gods worſhip, but God himſelf: Hence we know naturally that as there is a God, ſo that this God hath his word, wherein he delivers his minde how we ought to ſerve him, and after what manner to do him homage. By the light of nature we know that we muſt live honeſtly, juſtly, that we muſt wrong no man, and give every one his own. The Gentiles who withheld the truth in unrighteouſneſs,Rom. c. 1. and diſobeyed the light of nature, were puniſhed with a dreadfull judgement from God, being given over to a reprobate minde to commit all iniquity with greedineſs. Thoſe that walk not up to the light of nature ſhall be damned, as well as thoſe that ſin againſt the light of the Goſpel, though their damnation ſhall be the leſſer:Although the light of nature is not a ſufficient light for ſalvation, yet I conceive that if the Heathens would but improve that naturall light which they have unto the glory of God, God would come in with a greater light for the ſalvation of their ſouls. And who knows but that if the Heathens did improve that light which they have to Gods glory; but that God might break in upon them with a greater light, with the light of the Spirit upon their hearts. The work of nature is the work of the God of nature, according to the Philoſophicall Axiom, Cauſa cauſae, etiam cauſa cauſati. Etſi hoc axioma cum grane ſalis accipiendum; and if God did ſee us walk up to that light, God would come in with a greater light upon our ſouls.
2. The light of conſcience, every man ought to walk up according to the light of his own conſcience.Pro. 20.27 Saith Solomon, The ſpirit of a man is the candle of the Lord, ſearching all the inward parts of the belly. God hath ſet up a candle in every man, whereby in ſome meaſure he may be able to diſtinguiſh between good and evil. This candle of the Lord is conſcience, ſearching all the inward parts of the belly; which conſcience is both a witneſs and a Judge; a witneſs to teſtifie to our deeds accordingly as they be; and a Judge to abſolve us or condemn us for them. Miſerable is the condition of thoſe perſons who have their conſciences continually accuſing them: Saith God to Cain, Gen. 4.7. It lies at the door like a Maſtiff-dog.If thou doſt well ſhalt thou not be accepted? and if thou doſt evil, ſin lieth at the door. Sin by a Metonymy, for the guilt of ſinne: The guilt of ſinne lieth at the door, it lieth at the door as a Maſtiff dog lies at the door, it will let thee have no reſt day nor night, it will haunt thee up and down in thy bedchamber. Saith Solomon, Pro. 10.20Curſe not the King, no not in thy thought, for the bird of the air ſhall tell the matter, and that which hath wings ſhall carry the thing. This bird of the air is our own conſcience, which will never let us alone till we have confeſſed them. Wo be to thoſe that ſinne againſt their own conſciences, their ſinnes will finde them out, and will torment them. Bleſſed be they that endeavour to keep a good conſcience void of offence towards God and man, that will approve their hearts as in the ſight of God, that would not violate the peace of their own conſciences in the omiſſion of any known duty, or in the commiſſion of any known ſinne for the whole world. A good conſcience is a continuall feaſt. He that would keep faith and a good conſcience, let him be ſure to walk up according to the dictates of it.
3. To the light of naturall improvements, morall educations, wholeſom inſtructions, good examples, pious converſations. Wo be to thoſe who walk not up to the light of naturall improvements, that by their ſtudies, good conference, offices, conditions, employments, have much improved that light which they had according to the contemplative part of it, and yet never truly have digeſted this light with the incomes of it, by turning it into practiſe, for the benefit of their ſouls! Perhaps they have got a great deal of knowledge by reading, by good education, holy counſels, obſervance of others, and yet are never the better in their lives and converſations. He that increaſeth knowledge increaſeth ſorrow, unleſs true ſanctified grace be joined with it. And all thoſe good inſtructions, morall educations which thou haſt had from thy parents, Maſter, friends, relations and others will but aggravate thy condemnation one day, unleſs thou art reformed by them. The good examples, and the pious converſations of others, do but reprove the hardneſs of thy heart, and will riſe up in judgement againſt thee at the laſt day, becauſe thou haſt been admoniſhed by their righteous dealings. Noah in preparing an Ark according to Gods Word condemned the old world of unbelief, and of ſtiff necked impenitency. Every pin the good man drove into the Ark, was a ſecret reproof of their unbelief. Wo be to thoſe that hate the light of counſell, of inſtruction, of reproof, and of exhortation. Conſult that dreadful place, Prov. 28.1. He that being often reproved, hardeneth his neck, ſhall ſuddainly be deſtroyed, and that without remedy.
4. To the light of the word which includs both Law and the Goſpel. 1. Sad is their condition who have onelyonly the Law to be their light, and yet ſin againſt this Law; that know they ſhould not commit adultery, and yet commit adultery, they ſhould not ſteal, and yet will ſteal; they ſhould not prophane the Sabbath, and yet will prophane the Sabbath, that know they ſhould not ſerve idols, and yet will ſerve idols, &c. How many ſore judgements, and grievous captivities do we read of in the old Teſtament which God brought upon his own people the Jews for the breach of his moſt holy and righteous Law. They had the Law and the Prophets, in which Prophets ſome Goſpel, which intermingled, though little in reſpect of that light which we have, and yet their ſinning againſt the light of the Law, and the word of Propheſie delivered unto them did ſo incenſe the Lord againſt them, that he often plagued them with ſore judgements for their revoltings.
2. To the light of the Goſpel. See the ſad condition of thoſe ſouls that walk not up to the light of the Goſpel in the ſecond of the Hebrews 2.3. v. For, if the word ſpoken by Angels was ſtedfaſt, and every tranſgreſſion and diſobedience received a juſt recompence of reward. How ſhall we eſcape if we neglect ſo great ſalvation, which at the firſt began to be preached by the Lord, and afterward was confirmed unto us by them that heard him. Sins againſt Goſpel light are crying ſins in the ears of God. By how much the greater engagements of mercy; by ſo much the more hanious will our ſins be. If we walke not up to the light of the Goſpel, we ſin againſt a more clear and evident light, againſt ſuch a light which diſcovers ſuch love of God unto us in Jeſus Chriſt, which can never be expreſſed. Againſt ſuch a light which holds forth the cleareſt teſtimony of Gods good will to ſinners far beyond the apprehenſion of men and Angels. Such a light which the Angels themſelves deſire to behold, prying into and adoring the infinite wiſdom of God revealed in it. Such a light which if we ſin agaiſt it, will for ever render us altogether inexcuſable at the laſt day, ſo that our mouths ſhall be muzzled as the mans was which came to the feaſt without a wedding garment, being not able to ſpeak a word for our ſelves. Such a light, which if we walke not up to, will ſinke us deep into the gulfe of miſery, and the blackneſs of darkneſs for ever. Such a light which if we walk not up to, but maliciouſly reſiſt and oppoſe, we render our ſelves guilty of that unpardonable ſin againſt the holy Ghoſt, being condemned in our own conſciences, and obnoxious to our ſelves that we deſerve eternal vengeance for the ſlighting of it. Such a light which if we do not obey, makes us guilty of the higheſt unbelief, the moſt notorious ingratitude, the greateſtwant of charity, the moſt out-crying rebellion of the greateſt hardneſs of heart, and of the moſt malicious hatred that poſſibly can be. He that rejecteth the light of the Goſpel, forſaketh his own mercies he hath bid adien to God, to Chriſt, to the Spirit, to the Sacraments, to the promiſes, to the priviledges of the Saints, yea to the Saints themſelves being without hope for the preſent,Epheſ. 4.17, 18. being turned from a Chriſtian to be like thoſe Gentiles who walke in the vanities of their minds, having their underſtandings darkned, leſt the light of the glorious Goſpel of Jeſus Chriſt ſhould ſhine into their hearts.foreign. Epheſ. 3.6. foreign. Epheſ. 1.3 Juſtitia Dei Dom. 1.17. Divina Virtus & potentia. 1 Cor. 1.24. Such a light in which is revealed the manifold wiſdom of God, the riches of his grace, the righteouſneſs of God, Divine power and vertue, the truth of God. Againſt ſuch a light which is the miniſtery of the ſpirit, for the Goſpel it is the miniſtery of the ſpirit, and not of the letter. Againſt ſuch a light, which if we walk not up to we mightily incenſe the great Jehovah of heaven and of earth. Do you think that if a great Monarch ſhould ſend to the pooreſt beggar that he hath under his dominions, having been a notorious rebel, traytor and apoſtate from him,A ſimile. a meſſage of reconciliation unto him upon promiſe that if he would accept of pardon upon the ſuppoſition of amendment of life, he would not onelyonly be appeaſed with him and receive him into favor, but make him as it were his Son; if this miſerable creature ſhould refuſe the pardon upon ſuch noble terms, himſelf being exceedingly worthy of death; would not this render him guilty of the higheſt ingratitude, and of the greateſt contumacy, if he ſhould not cloſe with this moſt courteous offer of grace and favor; ſuch ſtubborn hearted ſinners are they, who walk not up to the light of the Goſpel. We are all of us by nature miſerable, poor, and wretched creatures, enemies, rebells, traytors, and apoſtates from God. The King of Kings, the Lord of Lords, who is Lord over heaven and earth, ſends unto us by his onelyonly ſon a meſſage of reconciliation upon condition that we will receive this his onelyonly ſon, who hath dyed for us to redeeme us from the captivity of ſin and Satan and from the curſe of the Law, and from eternal death, for our onelyonly Lord and Saviour, and ſerve him only and obey him, and keep his commandments, unto which gracious meſſage, if we would but repent of our former rebellions, and endeavor to believe on Jeſus Chriſt is annexed a moſt gracious promiſe of everlaſting happineſs, that we ſhall be his ſons, and that he will give us a Kingdom, a Crown of Glory, an everlaſting inheritance; and that we ſhall reign with Jeſus Chriſt our elder brother and with himſelf for ever and ever. Now what rebels and ſtout-hearted ſinners are they? who ſhall not accept of this gracious offer upon ſo ſmall conditions? The conditions are onelyonly to repent for our ſins and to receive Jeſus Chriſt for our Lord and Saviour to rule, and govern us by his Word and Spirit. Who would refuſe ſuch an honourable, good and gracious Maſter, ſuch a noble ſervice which hath a moſt copious reward annexed to it? In the ſervice of Chriſt there is perfect freedom, but in the divels ſervice the greateſt ſlavery, Then are you free indeed, John 8.6if the Son ſhall make you free. Do not ſtand off I beſeech you, cloſe with this gracious offer, accept of theſe conditions, leſt that thereby thou incenſeſt God againſt thee to deſtroy thee; if thou refuſeſt this offer of reconciliation, thou ſhalt never have the like again, for in rejecting it, thou ſinneſt againſt the remedy which God hath provided for the ſin of thy ſoul by trampling under foot the precious blood of the Son of God, and art thereby become guilty of the death of Jeſus Chriſt; and of thy own eternal condemnation. Walk up to this precious light, ſeek not to put out the candle of the Goſpel, leſt God in wrath for thy idleneſs, thy unprofitableneſs, thy ſtubbornneſs come and put it out himſelf. But walk in the light as long as thou haſt the light, repent of thy ſins, repent from thy ſins, leave thy ſins which have crucified Chriſt, which have been nails and ſpears in thy Saviours ſide, and as thou art willing to be ſaved by him, ſo likewiſe be thou governed by him, that Chriſt might be thy Lord as well as thy Saviour, leſt otherwiſe by the hardneſs and impenitency of thy heart, thou treaſureſt up to thy ſelf wrath againſt the day of wrath, and the righteous revelation of the judgement of God by deſpiſing the riches of Gods Grace revealed unto thee in the Goſpel of his Son.R m 1.2, 3, 4.
5. To the light of the conviction of Gods ſpirit, walk up to the light of the ſpirit convincing thee of thy ſins. The ſpirits conviction is the ſpirits ſetting home upon the conſcience, ſome ſin by undeniable arguments,A deſcription of the ſpirits conviction. and by an evident demonſtration derived from the Word of God, whereby the ſinner may know that he is guilty of the ſame ſin, together with ſome dreadful place of Scripture, holding forth the terrible judgement of God upon thoſe who commit ſuch a ſin, that thereby he might be drawn to a loathing, and to a forſaking of it. Sad is their condition who have ſuch a conviction upon their hearts, and do not comply with the conviction for the forſaking of their ſins. That think by merry company, by worldly employments, by long continuance to ſhake off this conviction from their ſpirits. Better had it been for thee, that thou hadſt never been born then that thou ſhouldſt live all thy days in the commiſſion of any known ſin, or in the omiſſion of any known duty, that ſpirit convincing thee of thy ſins. Motives againſt this ſin. 1.Motives to cloſe with the ſpirits conviction. That in not complying with the ſpirits conviction, thou oppoſeſt the ſpirit in its firſt werk tending to thy converſion upon thy ſoul. The ſpirit convinceth before it converteth; the ſpirit of bondage muſt go before the ſpirit of adoption. The thundering and terrible voice of the Law before the ſweet and the ſtill voice of the Goſpel; the Arrows of the Almighty within thee, make way for the ſweet oyle of conſolation; in reſiſting the ſpirits intereſt in this work, thou oppoſeſt thy own ſalvation. 2. In oppoſing the light of the ſpirit by way of conviction upon thy ſoul, thou wilt bring by little and little, ſuch a brawnineſs upon thy conſcience, ſuch a hardneſs upon thy heart, ſuch a deadneſs upon thy affections, ſuch a cuſtomarineſs in ſinning, ſuch an indiſpoſition and averſeneſs upon thy ſoul to any good thing, that the meats of grace which ſhould have been for the food of thy ſoul, ſhall b…thy poyſon; every Ordinance unprofitable, and thou ſhalt be a burden to the earth, an abominable creature in the eyes of God; the ſpirits quench-coal, an utter enemy to all goodneſs, and when thou comeſt to dye Magormiſhabib a terror, and an aſtoniſhment unto thy ſelf; another Francis Spira, another Judas, another Saul when thou comeſt to lye upon thy death deb. 3. This not walking up to the light of conviction will be an unconceiveable torment and vexation of ſpirit unto thee in the flames of hell fire. When thou ſhalt have nothing to do elſe, but to conſider how fooliſhly, how vainly thou didſt ſpend this tranſitoty life in fulfilling the luſts of the fleſh, and beſides which will be the greateſt miſery, when thou ſhalt with anguiſh of ſpirit, and with gnaſhing of teeth conſider, that if thou hadſt cloſed with ſuch a ſpiritual truth committed unto thee in a Sermon, perhaps the Miniſter beſeeching thee, inviteing, exhorting thee, perſwading thee with tears in his eyes to leave thy beloved ſins, and to embrace Jeſus Chriſt under the penalty of eternal condemnation, and hadſt complyed with the conviction of the ſpirit at ſuch a time upon thy heart thou hadſt eſcaped this place of torment. All convictions, impreſſions, motions of the ſpirit which the damned ſouls have had in this life, all powerful Sermons, all opportunity for the advantages of their ſouls, all good counſels, exhortations, beſeechings of friends, relations, acquaintance, all that progreſs which they have made in Chriſtianity, and that if they had gone but one ſtep farther they might have obtained heaven, if they had not loved this preſent world too much, and with the young man in the Goſpel, loved their poſſeſſions above Chriſt, they might have been while now they are in extream miſery; and when above all this the conſideration of the ſpirits conviction, how that they were convinced in their own conſciences by the act of the ſpirit ſetting home this ſin, I ſay, when all theſe means of grace) advantage, and precious opportunityes with ſuperadded convictions ſhall be upon their ſpirits, as then they ſhall be in a moſt eminent matter, their affections being quickened and raiſed to the full vigor of them,God is the immediate inflicter of the ſouls puniſhment in hell. their memories ſtrengthened their underſtandings enlarged, and all their vain hopes and confidence ruined to their exceeding grief and miſery, they will weigh heavier then the ſand of the Sea, and did not infinite power ſupport them under this unconceiveable torment, as well as infinite juſtice inflict this torment by way of vengeance and in full fury upon them the damned ſpirits could not ſubſiſt one moment. What language do you think you ſhould hear, ſuppoſing you were at hells gate? Such as this, O wretch that I am! what a fooliſh, ſilly wretch was I that I did neglect ſo great ſalvation, that I did ſhift off the ſpirit ſtriving and pleading with me from time to time convincing me of my ſins, ſaying to morrow, and next day I will begin a new leſſon; I will redeem the time, I will bethink me of eternity; but this morrow never yet came till now it is too late, time being ſwallowed up in this Ocean of eternity. O what a ſluggard was I, to ſhift off the bleſſed ſpirit with ſuch fond, fooliſh, and frivolous excuſes, to make every thing an objection and a doubt to keep me off from an obedience to the truth. What a mad fellow was I to create fears, where no fear was, and to think that Gods wayes were full of bitterneſs; and that pleaſure of ſin exceeding ſweet, to make offence, and ſtumble at a crucified Chriſt, to believe the divel, to hearken to fleſh and blood, and to follow the courſe of this preſent evil world. O that I had thoſe opportunities and thoſe precious means for the good of my ſoul again afforded me, how would I live? How would I walk up to that light which God hath afforded me, alwayes praying, reading, doing good, and working out my ſalvation with fear and trembling? But alas, there is no more time, there are no more ſeaſons of grace afforded me; God is departed from me in reſpect of any future mery for ever, hell hath ſhut her mouth upon me; and therefore, O that I had to my everlaſting comfort complyed and hearkened to the voice of the ſpirit contending with me; That I had walked up to the light of the ſpirit, then it had been otherwiſe with me to my perpetual joy, then it is now to my eternal miſery? Thus the wretched ſinner laments it ſelf when it is too late, and wiſhes it had never been unleſs he had been better, becauſe he improved not thoſe talents, and walked not up to that light which God had given him.