CHAP. I. Opening the Text, and shewing the meaning of the words.

THis Apostle Paul, having made it his great designe (in the foregoing Chapters) to cleare up the doc­trine of Justification by faith with­out the workes of the Law; he draweth up a comfortable Conclusion, Chap 8.1. That there is no condemnation to those which are in Christ. And, as well to prevent a presumptuous claiming of interest in Christ, as to deliver from, ungrounded doubtings thereof; [...] [Page 2]Characterizeth those which are in Christ, in the following verses: and the inhabitation of the Divine Spirit. ver. 9. with its concur­rences in the mortification of sin. ver. 13. and as a Conductor or Leader. ver. 14. These are made the great discriminating differencing things, which those that are in Christ, are set out and distinguished from others by.

But, because men are apt to be deceived, & dreame of an injoyment of leadings from the Divine Spirit, when they are without them; therefore he addeth this, ver. 16. The Spirit it selfe witnesseth, &c. So that, the words expresse the way, whereby a soule attaineth a knowledge of its union with Christ, and consequently of its freedome from condem­nation, and it is this [The Spirit it selfe wit­nesseth &c.] Where you may take notice.

• 1. Who witnesseth, [The Spirit it selfe with our Spirit].
• 2. What is witnessed [that we are the chil­dren of God].

[The Spirit]. i.e. not onely gifts and gra­ces, but the Spirit, who is the worker or be­stower of these. That Spirit which hath ena­bled us to beleeve, and doth enable us to cry, Abba Father, and which shall quicken our mor­tall bodies, in the day of Christ, ver. 11 [The Spi­rit]. i.e. who searcheth the deepe things of God, who undoubtedly knoweth whither wee be [Page 3]adopted or not, and whose testimony is in­fallible, he being truth it selfe: this Divine Spirit, not by a proxie, but it selfe.

[Witnesseth] [...], contestatur, testimo­nium reddit, und testatur. i.e. co-witnesseth, or rendreth a testimony, or witnesseth together: saith Leigh, Crit. Sac. the word is composed with the Preposition [together or with] and so it de­noteth a double or Twin-testimony. 1. The Spirit of God. 2. Our Spirit. It beareth wit­ness (saith he) together with, rathen then [to] our Spirit. Yet, the word is sometimes used to expresse a single Testimony. Wicked men are confident of their Adoption, upon the false deceitfull and deluding testimony of their owne Spirits: but the Sons of God have the Divine Spirit (who cannot lye, or beare false witnes) to testifie,Si unus esset testis, dubi­tatio non tolleretur: sed duo sunt testes, ita (que) nul­lus restat dubitationi lo­cus. Spiritus noster fal­lere posset nos: sed Spiri­tus Sanctus non sinit nos falli. Fayus. [to or with] their Spirits their Adoption. Here are two witnesses, the Spirit of Adop­tion, and [our Spirit]. i.e. Either 1. Our soule, Luke 23.46. Into thy hands I commend [my Spirit]. i.e. my soule, Act. 7.59. And so, it is contra distinguished from the body. 1 Corin. 6.20. Glorifie God in [your body] and in [your Spirit]. i.e. in your soule. So 1 Cor. 7.34. And if you take it in this sense, it hold­eth out thus much; That the witnessings of [Page 4]the Spirit, are not to the outward ear, but to the heart; the Spirit maketh report of Di­vine mercy to the inner man: the way of its witnessing, is not externall, by an audible voyce, but internall, by secret whisperings to the soule. Not by outward expressions, but by inward, unspeakeable inspirations. Or 2. Our Spirit. i. e Our Uunderstanding, Judgement and Conscience: which being re­newed are called also by the name of Spirit. 1 Cor 2.11. What man knoweth the things of a man, save the Spirit of a man, &c. Here, our Spirit denoteth the knowing faculty. And ver. 15, 16. He that is Spirituall judgeth all things &c. Here the Judging power is given unto this Spirit of a man. And in this sence I take [our Spirit] in the Text: and that be­cause it is the proper office or worke of our understandings, judgements, and Conscien­ces, to receive, imbrace, or refuse such testi­monies as are offered. Rom. 2.15. Their Con­science also bearing witnes &c. 2 Cor. 1.12. The testimony of our Conscience.

The meaning then of the words is this, That the Divine Spirit witnesseth to our un­derstandings and judgements, and with our consciences, [That we are the Sons of God]. i. e. that we have acceptation into favour with God, and now (through Christ) may lay claime unto whatsoever that relation can [Page 5]entitle to: this testimony telleth us, that we may have an expectation of such provisions, protections, & portions as it becometh such a Father to give out. And hence, Rom. 8.17. And if Children, then heires, heires of God, and joynt-heires with Christ.

CHAP. II. The Observation from the Text.

The Observation I shall speake to, is this:

Doctr: That the Divine Spirit doth witnes, unto those which are in Christ (with their Spi­rit) their Adoption.

This is the secret language of many a Son of Sion; Though I be adopted, yet, O it is im­possible that I should ever attaine assurance of it: alas, I cannot climbe up to heaven, to see my name written there. How should I dive into such a secret as that is? Methinke I finde the Lord answering such a soule, and so as it might for ever silence it in such rea­sonings, [The Spirit it selfe beareth witnes &c.] As if he had said, What testimony wouldest thou desire? what wouldest thou reckon a sufficient evidence of thy Son-ship? who might be a witnes that thou couldest confide in? If the Divine Spirit might ascertaine thee [Page 6]of thy Adoption. Behold, that is nigh thee! thou needest not ascend up to heaven to setch that thence; that is descended to thee; for, every one that beleeveth hath the witnes with­in himselfe, 1 Joh. 5.10. The Spirit knoweth the minde of God, and how his heart stand­eth towards thee, and that is sent from the bosome of the Father into thy bosome, even on purpose to bring good newes from hea­ven of thy Fathers love: and though with men it be impossible, yet with the Spirit all things are possible. That, is able to give in­fallible and convincing demonstrations of thy Adoption, and this Spirit it selfe witnes­seth &c.

In the carrying on of this, I shall shew.

• 1. What this witnessing worke of the Spi­rit is.
• 2. How the Spirit doth witnes to a soule its Adoption:
• 3. Who are capable of attaining the wit­nessings of the Spirit?
• 4. How a soule may know its injoyment of them?
• 5. By what meanes a soule may attaine them.

CHAP. III. Of the witnessing worke of the Spirit: or what it is for the Spirit to witnesse unto a soule its Adoption.

Qu: 1. VVHat is this witnessing worke of the Spirit? Or what is it for the Spirit to witnesse unto a soule its Adoption?

Answ. It is a worke whereby the Spirit doth that towards the clearing up unto a soule of its Adoption, that a witnes doth a­mongst men for the decision and determina­tion of a matter dubious and uncertaine.

Now, the use of a witnes is, to give in evi­dence upon knowledge, how the matter in question standeth, purposely to ascertaine others thereof. Deut. 19.15. Matth. 18.16. The end of witnessing is expressed to be, that a matter may be established or confirmed and made to stand as firme and true, by that re­cord which is given in. And hence, Joh. 8.17. The testimony of two men is true. i. e. is to be received as a sufficient evidence, and may free from doubting. It was certaine in it selfe before, and by the testimony it is ren­dred certaine unto those that questioned it. And, when the Spirit by some operations, doth what is equivalent unto this, then is [Page 8]witnesseth. The speakings of the Spirit are in a way sutable to it selfe who is the spea­ker, and to the soule which is spoken to, and therefore by operations, not by voyce.

And the Spirit witnesseth

• 1. Objectively.
• 2. Efficiently.

1. Objectively: when it affordeth such speciall operations, as have an aptitude to ascertaine the soule of its Adoption. There are some speciall and remarkeable Concur­rences of the Spirit, which by a due observa­tion, might manifest adoption, and carry with them the force of affirmations and as­sertions thereof. But many overlooke these evidences, and will not heare what the Spi­rit saith unto them. A soule may remaine without a knowledge of its Son-ship, after the Spirit hath thus witnessed, if its record be not received. So Rev. 22.18. I testifie un­to every man that heareth the words — and yet every man to whom he speaketh this, doe not beleeve what is asserted. Joh. 3.11. Wee testifie—and ye receive not our witnes. It is but a testimony proposed or offered, and is not effectual unlesse received.

And, if nothing further were intended in the Text, yet it were a Mine with much spi­ritual treasure layd up in it. Severall things of great importance arise from this. As,

• 1. Hence, a knowledge of Adoption is at­taineable: [Page 9]it is the very end of the Spirits witnessing to assure thereof. It is not to ren­der God more assured who are his Children, he knoweth who are his. Nor to make Adop­tion certaine in it selfe; that must be, before it can be witnessed. But, its scope, drift and designe is, to leave us assured or perswaded of it. And that it should never attaine its end in this, when it is so successull in other workes, how unconceivable a thing is it?
• 2. Hence, it is a duty of great concern­ment to receive that testimony which the Spirit offereth: may not the Spirit complaine unto many Christians, as Christ did? Joh. 3.11. So, I have testified that you were the Chil­dren of God, and you have not received my witnes. Doubtles, it is a sinfull neglect in those that are spoken to, not no yeild attention unto the voyce of the Spirit which speaketh. It is urged as a choyce duty, and enforced by a powerful argument, 1 Joh. 5 9. If ye receive the witnes of men, how much more is a divine testimo­ny to be received, which is farre greater? and it is the witnes of the Spirit he intendeth, ver. 6.8.10.

Christians reckon it a small matter to de­ny the appearances of Gospell grace, and to call the speciall operations of the Spirit, de­lusions of Satan: O but hereby, you not one­ly hinder your owne peace, comfort and e­stablishment, [Page 10]which might come in at that doore; but, which is farre worse, you grieve the Spirit of God also, Eph. 4.30. I may say to such as Isai. 7.13. Is it a small thing for you to weary, grieve, and disquiet your owne Spirits, but will you grieve the Spirit of my God also? Its sad enough that carnal men deny attention to the voyce of the Spirit, O let not Christians make it speake in vaine also, or misse of its end in speaking to them.

But, I suppose this is not all which the Text aymeth at, or intendeth. Therefore.

2. The Spirit witnesseth efficiently: it causeth the soule to conclude of its Adopti­on, by its speakings to it. As Calling, doth often expresse not onely an Inviting to a participation of Gospel grace, but the soules answering those Invitations, which is effec­tual Calling, Rom. 8.28.30. 2 Thes. 2.14. So, witnessing expresseth an effectual, effica­cious witnessing. And, that this is intended in the Text may appeare.

1. From the Context: the scope of the Apostle is, to give a knowledge of this, who are in Christ, & so have freedome from con­demnation, ver. 1. And this he cleareth, v. 5.9.13, 14. But least they should doubt or question, whither they found a mortification of sin by the Spirit; or injoyed the leadings of the Spirit or not. In the last place he ad­deth [Page 11]this as the highest, surest, and most in­fallible meanes to helpe a soule unto a sight of its interest in Christ. ver. 16. The Spirit it selfe witnesseth with our Spirit &c. The other workes are of a witnessing nature, but this is beyond all other helpes; this maketh the other evidencing, and giveth sights of free­dome from condemnation, and of our Son­ship. So that the Context favoureth this in­terpretation.

2. From the words of the Text: the Spi­rit is said to witnes with our Spirit. Its testi­mony, irresistibly overcometh our Spirit. i.e. or Conscience, it causeth them to conclude thesame thing; and so there is a joynt-testi­mony. Some times the Spirit uttereth its voyce, and our Spirits hold off: but our Spi­rits are fetched in and made use of in this way of witnessing, which is intended in the Text; both agree in this numericall Con­clusion [That we are the Children of God] and so it is an efficacious witnessing.

I might cleare it from what followeth, ver. 33.38. and from other Scriptures, which call the perswasion, or Conclusion of the thing which is witnessed, a witnessing, as Luk. 4.22. All beare him witnes. i.e. Conclu­ded the same thing with approbation and allowance. But I shall proceed to a descrip­tion, which will further discover what it is for the Spirit to witnes.

It is for the Spirit by some manifest,What it is for the Spi­rit to Wit­nes. and special acts and operations of its own, to ascertaine a soule by the word or Gospell of its Adoption. Or, it is for the Spirit by cleare irradiations, and other ef­fectual operations with the word, to worke a particular soule (by direct or reflexive acts) into a knowledge, perswasion, or Conclusi­on of its acceptation into favour with God.

CHAP. IV. Of the Witnes [the Spirit] and the thing witnessed, and wherein the witnessing worke doth consist.

HEre are many things considerable; as, 1. Who is the Witnes [The Spirit] This is cleare in the Text, Rom. 8.16. The Spi­rit it selfe—The truth of a testimony hath a dependance on the fidelity of the witnes: and so the Spirit who cannot lye, is appoin­ted by Office unto this worke, that a soule might be infallibly assured of what is testifi­ed: were it any other, it might remaine un­der doubtings, and thinke it too good newes to be true, that it should have God for its Fa­ther; and so be a joynt-heire with Christ in that exceeding, eternall Weight of glory. O but if the Spirit witnesseth this, who is faith­full [Page 13]in all he saith, this may give a full Assu­rance of Son ship, or free it from those fears, doubtings, jealousies and suspitions, which it hath laboured under about this question. This proclaimeth the infinite condescention of the Spirit, that it selfe who is very God, should stoope so low as to be a witnes in our matters, who are dust and ashes. That the Creator should be a witnes to the creature, this is a high favour indeed.

And hereby this testimony is differenced.

1. From the Delusions of Satan: hee is ready to beare false witnes to the soule, pur­posely to lead it into mistaking Conclusions about its condition: and hearkening to his voyce is extreamely dangerous.

2. From the single testimony of our Spi­rits: I doe not say that the Spirit doth wit­nes effectually without our Spirits: but the Text plainly maketh two [the Spirit] with [our Spirit]. So that if the Spirit of Adop­tion, by some acts peculiar to it selfe, be not in consociation with cur Spirits, the testi­mony is most unsafe, dangerous, and delu­ding. O take heed of trusting the single te­stimony of your owne treacherous Spirits in the bu synes of your soules for eternity: but if the Holy-Spirits hath fetched in your Spi­rits, and overcome them into a Conclusion of your Adoption, you may safely owne it, [Page 14]at the mouth of these two witnesses.

2. What is the thing witnessed, viz. the Son-ship of particular soules: the Spirit doth not onely witnes the truth of some Doctrine of the Gospell; it doth not onely give a per­swasion that all which receive Christ, or be­leeve on his name, have authority to become the Sons of God, as Joh. 1.12. Not barely that some, that beleevers, but (saith the Text) that [we] even we are the children of God.

3. Wherein the witnessing worke doth consist, viz. In the Spirits giving manifesta­tions, and working the heart into perswasi­ons and conclusions of Adoption.

1. It doth not consist onely in affording such operations as being measured by Go­spell rules doe give assertions or affirmations of Adoption: but an effectual witnessing is here intended, such as indeed causeth the matter to be established, which is, to accom­plish the end of that witnessing, as Matth. 18.16.

The Spirit establisheth the soule in a per­swasion of God's Fatherly love through Christ. Rom. 8.38. I am perswaded &c. and Job 19.25. I know my redeemer liveth. And hence it is made one end of our receiving the Spirit,1 Coriu. 2.12. that we might know the things that are given us of God, 1 Joh. 3.24. Hereby wee know that he abideth in us, by the Spirit, 2 Corin. 5. [Page 15] ver. 1.6. We know—that we have a building of God—& ver. 5, 6. Because he hath given us the earnest of his Spirit, therefore we are alwayes confident— So that, the Spirit witnesseth, by giving a knowledge and perswasion of A­doption.

2. It doth not confist in its filling the soule with consolation: many if they finde comfort by a word, then they thinke the Spirit hath witnessed Adoption, else not: whereas, this witnessing worke may be in­joyed in a very disconsolate condition. Job 19. v. 6, 7.8, &c. Here was but little com­fort, and yet much assurance, ver. 25. and Matth. 27.46. There is a want of comfort [Why hast thou forsaken me] and yet not a want of assurance; for, with the same breath he challengeth propriety in God twice over [My God, my God].

Indeed this blessed newes doth often fill the heart with joy unspeakeable and full of glory; but, this consolation is rather con­sequential to the witnessing of the Spirit, then that which giveth being to it. It is an effect of it, not an ingredient into it, more then other workes of the Spirit.

Testification is a different worke of the Spirit from consolation.

CHAP. V. Of the wayes and meanes how the Spirit doth accomplish this witnessing worke, in many particulars.

4. IN what wayes or how the Spirit doth accomplish this witnessing worke. In the Description, the Spirit is said, to wit­nesse. 1. By its Operations within. 2. By its Word without.

1. The Spirit performeth the Office of a witnes by operations within the soule: we are not to expect any apparitions of the Spi­rit in any visible shape, to the eyes of our bo­dyes: or any audible voyce from heaven to our outward ear's, for the assuring us of our Adoption. I finde no Rule for these. The Spirit giveth a certainty of Adoption by its actings within the soule, as well as if a hun­dred witnesses had affirmed it. As,

1. It maketh an effectual application of witnessing words, when it testifieth by direct acts: the hinting or giving in of a word is not enough, as I shall shew in another place. But then a word is applyed, when it is pow­erfully set upon the heart by the Spirit, and is so fixed, setled, and engraven there, that it becometh an ingrafted word, James 1.21. and worketh effectually towards its proper [Page 17]end. 1 Thess. 2.13. Coloss. 1.29. And that it beareth downe all temptations, objections, and unbeleeving reasonings that were in the soule before, against what it is called up to, by the word, and so is written upon the heart. Jerem. 31. v. 33. It is onely the finger of the Spirit that can doe this. 2 Corin. 3.3.

And when there is such an application of a witnessing word, as the heart is irresistibly overpowered into a pers wasion of Adoption by it, then it it indeed witnessing.

And some of the Saints have found such a supernatural power coming alongst with a word, that th ugh afflictions and temptati­ons came; yet, they durst not, could not but say to the Lord, Doubtles thou art our Father. Or as, 2 Corin. 5.1. We know—

And at such a time the promise is as it were holden to the heart; they are knitt and glued together, that untill the Spirit suspen­deth its operations; it is as easie to make the soule leave the body, as to make this perswa­sion of Adoption leave the soule: as I shall shew more fully else where.

2. The Spirit exciteth and draweth out some manifest, speciall, gracious acts, when the way of testifying is by reflex acts: the Gospel declareth and determineth saith and other graces to be infallible evidences of A­doption. Now, the Spirit enableth to act [Page 18]these. Rom. 5.5. Gal. 5.22. And from these by reflex acts, to draw Concsusions of Adop­tion. I call them [speciall gracious acts] to difference them from those workes of the Spirit unbeleevers may have. Hebr. 6. v. 4, 5.6. that have not power to assert Adoption, which is a speciall relation: for, nothing common can evidence that which is speci­all.

And they must be [manifest] acts of grace: for, Witnesses are purposely to cleare up a matter which is dark & dubious, and there­fore witnessing must ever be by what is more conspicuous and apparent: and hence Christ referreth the Jewes to his workes and the Scriptures. Joh. 5.36.39. Because they were more visible to them. And (I conceive) there are many secret concurrences of the Spirit, which (though they be speciall workes) yet are not intended for this, but some other end; and with the utmost diligence a soule can use, are not capable of being improved unto witnessing, being themselves so hardly discerneable. Yet, I dare not confine assu­rance unto eminent Saints, I thinke, few or no Christians are so weake, that they are de­stitute of all such acts of grace, as may wit­nesse to them Adoption, as I shall prove af­terward. But there is a vast difference be­tween the operations, and the witnessing o­perations [Page 19]of the Spirit: these must have light as well as peculiarnesse in them.

3. The Spirit causeth the soule to apply it selfe unto the use of due meanes for the at­taining assurance. Sometimes, his proceed­ings are graduall, or by degrees; the soule goeth on step by step towards it, and it may be a great while before it arriveth at it. As, the Spirit may first Convince by the word, that a Christian ought to seek after, and may attaine unto, more quietnes & establishment then yet it selfe hath found. 2 Pet. 1. ver. 10. This part of the will of Christ it little mind­ed before. And then (it may be) the Lord removeth out of the way those impediments which formerly hindred Assurance: sub­dueth some corruptions, answereth some doubts, causeth it to see the groundlesnesse of some feares, it hath laboured under; help­eth it to looke into Satans designes that have hindred the worke of Christ within it, and to take notice of some glorious advantages in the attaining of Assurance, which it thought not of before: it seeth how it may glorifie God more in such a condition, then it can doe under doubtings, feares, disquiet­ings—And thus the Spirit capacitateth the soule for such a mercy; So Exod. 33. v. 9.11.14.17. Moses upon every new grant or re­turne of prayer, taketh advantage to rise [Page 20]higher and higher in his requests, and at last cryeth out. ver. 18. I beseech thee shew me thy glory. And ver. 19. compared with Exod. 34.6. All his goodnes passed before him. So, the Lord causeth a soule to seeke for some mer­cits, and upon the Lords answering some desires, it hath encouragement to goe with a holy boldnes for greater mercies, and at last it is enabled to act faith in an eminent way for sights of Divine glory, and in the face of Christ hath these also. It obtaineth some mercies conducing to assurance at first, and afterwards injoyeth that also.

I have mentioned this the rather;

1. Because Christians thinke to have assu­rance all at once, upon a sudden, and are apt to be very much troubled if it commeth not in by the lumpe: whereas, the will of God is, to let it in sometimes by little and little; and the soule may be a long time in attain­ing it: this is no matter of discouragement that thou hast it not presently, if thou be'st in the way to it.

2. Because many are very suspitious of a testimony, if it be not by some violent, pow­erfull heart-astonishing alterations: whereas, though sometimes it be by such invincible operations as doe not leave the soule to free­dome whether it will owne them or not, but overcometh the heart immediately to a re­ception [Page 21]of the testimony: yet, at other times the Spirit acteth in a more milde, gentle, and secret indiscernable way; and doth more leave the soule to its choyce for owning it or not, and by quenching the motions of the Spirit it may misse of that Assurance which they lead to. Yet these operations when they doc effectually witnesse, are so powerfull, that ever they carry the heart alongst with them, towards Christ. When Assurance com­meth in, as the result of selfe-examination, it may not cause such eminent alterations as a soule may expect, and yet it may be good. But there are sweet gracious effects that will follow reall witnessings of the Spirit, which way soever they come in. And that bowing of the heart to the use of meanes, as selfe-examination &c. is another worke of the Spirit as a witnesse.

4. The Spirit affordeth Irradiations: as a witnesse openeth a Case and sheweth how it standeth; so the Spirit by shining forth with its bright, glorious, and heavenly beames into the darke, dungeon-like soule, doth cause it to discerne enough in the applicati­on of promises, and in the exercise of graces, to satisfie it about its adoption.

And, though it seemed to be under a mid­night of spiritual darknesse before; yet, when the Spirit hath shined upon its owne workes [Page 22]in the soule, and put new life into former experiences, then it can conclude that the Sun of righteousnesse is arisen upon or in the heart, who was hidden or unseene till then in a great measure. And hence the A­postle prayeth, Eph. 1. v. 17, 18, 19. That they might have the Spirit of revelation—And for what end? v. 18. That ye may know what is the hope of his calling. i. e. that you may know upon what certain grounds,Ʋt sciatis qualis & quam certa sit spes, qua nos sperare jus­sit Dominus: at (que) ita ne ulla subeat animos vestros & mentes vestras du­bitatio de rebus non dum praestitis. Zanch. and foundatiōs your hopes are built, and so may be freed from doubt­ings about the things hoped for. And how is this attained? The eyes of your understanding being en­lightened, v. 18. It is by the Spirits clearing and brightning of the understanding, and enduing that with supernaturall light to know those things which naturally it could not know: the Spirit raiseth, heighneth, and strength­neth the soules apprehensions of Divine things, by darting in spiritual light, and thus it attaineth a revelation, knowledge, and perswasion of Calling. So Psal. 36.9. Not in the light of our own understandings, but in [thy light]. i. e. in Divine light, we shall see light. If thy Spirit giveth us the light of knowledge, then we shall be able to see what cometh from the Father of lights, or [Page 23]hath a Divine stamp or impresse upon it, and to put a difference between light and dark­nes, we shall see light. And often the Pro­phet beggeth for irradiations. Psal. 31.16. & 67. 1. & 80.3.7.19. & 119. v. 135. Cause thy face to shine. And hence 2 Corin. 4. v. 4.6. The light of the Gospell is said to shine in our hearts, to give us a knowledge of the glory of God in the face of Jesus Christ. By these ir [...]diations a soule is enabled to see the minde of Christ in the Gospel, and to compare its condition with, and rightly to judge thereof by, that perfect rule of righte­ousnesse.

2. The Spirit witnesseth as by operations within, so also, by a written word without: this doth contribute much to assurance. The Word declareth.

1. That such a Testimonie is attaineable, and that the Spirit is the Witnes. Rom. 8.16. 1 Joh. 5. v. 8.10.

2. What those workes of the Spirit are, which doe evidence Adoption; as faith. Joh. 1.12. it giveth descriptions of faith and o­ther graces, and openeth the nature, proper­ties, and effects of these: or discovereth what operations a witnessing worke hath upon the hearts of those that are reall injoyers of it; whereby a man may discerne whither those workes he hath found, be of the right stamp; [Page 24]reall and not counterfeit; speciall and not common.

3. What the wayes and meanes are whereby these workes may become wit­nessing.

4. What application of a word doth make it witnessing.

Yet, not the word alone, but that in Con­junction with the Irradiations and other o­perations of the Spirit, doth witnesse Adop­tion.

If the Spirit witnesseth by a reflexion up­on acts of faith; the word affordeth this proposition towards it.

[He that beleeveth shall be saved, Mark. 16.16].

The second proposition is [But I beleeve].

Now, towards this, the Word telleth us what Faith is, and the Spirit worketh and acteth faith in us, and by its Irradiations, helpeth us to see it in our selves, and to say [but I beleeve] and then the Conclusion fol­loweth from the Word, Therefore I shall be saved.

And thus I have discovered, what this witnessing worke of the Spirit is.

CHAP. VI. Of the Spirits Witnessing to the soule its Adoption; and that first immediately by it selfe: proved by foure Arguments.

Qu. 2. HOw doth the Spirit Witnesse to a soule its Adoption?

Ans: 1. More Immediately by it selfe.

2. By Water.

3. By Bloud. 1 Joh. 5 8.

Ans. 1. The Spirit witnesseth more Im­mediately by it selfe: I say [by it selfe] not in opposition to the written word; but to distinguish this way of witnessing, from those by water and bloud, 1 Joh. 5.8. It is the Con­currence of the Spirit with these, that ma­keth them witnessing to us efficiently: but besides, the Spirit hath a more Immediate Testimonie of its owne, which it affordeth to some beleevers, whereby they are filled with satisfaction about their Adoption.

Sometimes, when they are gasping after Communion with Christ, the Spirit giveth them such sweet, unexpressible, heart-ena­mouring, soule-ravishing manifestations of it selfe, and of Divine love, as effectually over­cometh them into an undoubted perswasion thereof.

Ordinarily, the Spirit maketh use of the [Page 26]written word in this way of witnessing: he maketh the word without a voyce within; by the effectual application of it unto a par­ticular soule.

Or, if it be not by an expresse word; yet, it is by some Scriptural consideration, or in or presently after waiting upon the Lord in wayes of his owne appointment by the Word: as prayer, it may be for the very mercy of Assurance, &c. and so it is not pro­perly an Immediate Revelation, because in the use of meanes.

It may seeme very improper to call it Im­mediate, and yet assert it to be by the Word. But, the expression may be borne withall.

1. Because the Spirit hath such an emi­nent stroke here, and doth more eminently manifest its owne presence in this, then in the other wayes of witnessing. Here it wit­nesseth not in a Discursive way, by deducing Conclusions from premises; but the Spirit [...]eth the soule, and thereby worketh it into the perswasion by a Direct act, without any necessary reflexion upon workes for­merly wrought within. It effectually causeth the soule to beleeve its Adoption.

2. Because, the Scriptures are called the Word of the Lord, and are the very breath, of the Spirit. 2 Tim. 3.16. All Scripture is [...] of Divine breathing or inspiration. [Page 27]Men are said Immediately to speake unto one another, when they use words to each other face to face; Now the Scriptures are but the voyce of the Spirit.

3. Because I use the word Immediate to distinguish this, from the other wayes of wit­nessing. Now, that besides the Spirits wit­nessing by Water. i. e. Sanctification, and by Blood. i. e. Justification, there is such a di­stinct way of witnessing, it may appeare up­on these grounds.

Arg. 1. From the Apostles ascribing it to the Spirit himselfe. Rom. 8.16. [...]. It is proper to say that a man doth that, which his substitute or servant doth by his appointment:Not the Spirit, but the Spirit himselfe: the Graces of the Spirit are witnesses, as every effect is a witnes of its Cause—but the Spirit him­selfe doth it saith the Text. Symonds de­serted soule, Case and Cure. pag. 453. a Lord doth many times by his Steward; but, if it be said that [such a man him­selfe] hath performed any worke, that argueth his doing it in his owne person, and not by ano­ther. So, if it were onely [...], The Spirit witnesseth—then it might be by a proxie, gifts and graces; but, seing it is [...] the Spirit himselfe, this argueth it to be a pe­culiar worke of the Spirit, requiring its own more Immediate presence.

Faith which is a grace may receive the te­stimonie, but the Spirit giveth it, and not [Page 28]graces in his stead: else, it should not be him­selfe properly, but graces for him. As Wa­ter. i. e. Sanctification is called a witnesse, 1 Joh. 5.8. when graces testisie: although it is the Spirit that causeth them to doe it, yet the graces have the denomination for the witnes. So here, the Spirit himselfe is the witnes rather then graces, though graces may be used about this, as the Spirit is about the other. And hence after the Apostle had told them of the usefulnesse of mortification and Conduct, v. 13, 14. for the clearing up of Justification and Adoption; yet he fore­seing that they might question their injoy­ment of these, as well as their Justification; therfore he addeth this as the highest meanes for knowledge, which may hold when all others fayle [The Spirit himselfe—].

Argu. 2. From the aptitude of many writ­ten words or promises (by application) to witnesse: I account it very unsafe to draw up such Conclusions from a Scripture cast in, as it hath no naturall tendency to enforce; neither in its scope or sence, directly nor by consequence, neither in the letter of it, nor by application. This mistake too many la­bour under in these dayes. When they be dubious about what is their duty, if a word cometh into their minds, although it tend­eth not to resolve the doubt, looketh not the [Page 29]least that way; yet that word is made a rule for action, and the decider of the Controver­sie. Whereas if it be applyed by the Spirit, it is intended for some other use or end, and not for the determination of a matter which is no wayes concerned in that Scripture: For, the Spirit doth not speake barely in letters, syllables, or words of Scripture, but as these expresse things which are agreeable to the minde of Christ.

A man may be prophane, and yet use the words of Scripture, and Satan often com­meth with an, It is written, Matth. 4.6. But, there are many Scriptures of a witnessing na­ture, which cannot be denyed this use.

Here are two things to be confirmed.

1. That there is an aptitude in some Scrip­tures to witnesse.

2. That the Spirit doth make application of these, and that for such ends.

1. That there is an aptitude in some Scrip­tures to witnesse: or, that they misse onely application from the Divine Spirit to make them witnessing to a particular soule: I shall give a few instances, amongst many, for the clearing this truth. Isai. 41.10. Feare not, for I am with [thee] — I am [thy] God — Isai. 43. v. 25. I even I am be that blotteth out [thy] transgressions, for mine owne sake, I will not remember thy sinnes. Matth. 9.2. Son, be [Page 30]of good cheare, [thy] sins be for given thee: nei­ther is this meant as to the present disease onely; for Christ intended to give others a knowledge hereby, of his power to forgive sins, as v. 6. So Ezek. 36.25. I will sprinkle cleane water upon you — ver. 26. A new heart will I give you — ver. 27. I will put my Spirit within you — ver. 28. I will be your God.

Surely the Lord would not speake in such a particular way to men [thy] God, and [thy] sins, if he intended not their particu­lar Assurance (by the application of such words) of the things spoken: and that ey­ther of these have an aptitude to witnesse A­doption is undenyable. What can satisfie a soule, if this will not? for the Lord to say, I am thy God. Is. 41.10. If the Spirit doth but speake this over againe, to our Spirit, it is enough.

And to cleare it further.

1. There are many assuring promises, of speciall mercies which are consequential to Adoption: Now, these must needs have an aptitude by application to give Assurance of our interest in that which it a necessary An­tedent: as Isai. 41.10. I will strengthen thee, I will uphold thee. 2 Cor. 12.9. My grace is suf­ficient for thee. Heb. 13.5. I will never leave thee, nor forsake thee.

2. There are many Scriptures that di­rectly tend to remove the grounds of a soules [Page 31]doubting of its Adoption: as, if it question­eth its interest in Christ, because it is exerci­sed with such heavy afflictions; these Scrip­tures tend to remove that doubt. Heb. 12.6. Whom the Lord loveth be chasteneth. Rev. 3.19. As many as I love I rebuke and chasten.

If the variety or violence of temptations which it hath mett withal be the ground of its doubting; it may finde releife from Heb. 2.18. & Hebr. 4.15. Christ was in all points tempted like as we are, yet without sin: he was free from sinne, yet was not free from temptation; and so Christians may not look for exemption from temptation who abound with sin: Yea, it is expressely said [we are] tempted. If the feeling strong workings of corruption puts the soule upon questioning its condition: that may minister helpe, that Paul, an eminent Saint, groaned under the same burden. Rom. 7.15. yea, he cryeth out with bitter lamentation, ver. 24. O wretched man that I am, who shall deliver me from the body of this death? And thus, many Scriptures have an aptitude to witnesse: for it is their proper effect (when applyed by the Spirit) to remove such doubtings of Divine love, as arise from such Causes, which oftentimes are the onely obstacles in the way to Assu­rance.

2. That the Spirit doth make application [Page 32]of such Scriptures unto particular soules, and that for such Ends, may appeare.

1. From their aptitude to Witnesse: that word, Isui. 41.10. I am thy God — bringeth in God as speaking to a particular soule, and telling it of its interest in himselfe: it hath a witnessing voyce in the very letter of it, and so carrieth evidence with it, that this is its proper designe. And, that the Spirit doth apply words for the proper ends they so clearely point at, is undeniable, especially when the thing pointed at, is undoubtedly a worke of the Divine Spirit, as witnessing is.

2. From a parity of reason: the Spirit applyeth other words, for those ends which they aptly serve to. None will deny but that it may and doth reprove declineing Christi­ans for leaving their first love, by such a word as that Revel. 2. v. 3.4.11. Or threa­ten lukewarme soules, by Revel. 3.16. Or convince carnally confident soules, of the sadnes of their condition, by Revel. 3. v 17.22.

And, by the same reason, it should apply the aforementioned Scriptures in a witnes­sing way, unto doubting soules: and hence when David was besieged, and surrounded on every side with troubles, and the Lord see­med to keepe silence, he even putteth words [Page 33]into the mouth of God. Psal 35.3 [say thou] i. e. by thy Spirit in some word or promise; for, this is the Lords way of speaking to the soules of his people; and hence it is called often, the Word of God. And, it was the Word that David hoped in for his salvations, Psal. 119.81, 82.

He had the letter of a promise before, v. 28. but this would not satisfie him, unlesse the Lord would speake it over againe, he must have it applyed to his inner man, Say [ [...]o my soule] they were internall speakings he pray­ed for: as if he had said, Lord outward salva­tions would be nothing to me, without in­ward feelings of thy favour in them; O say [to my soule] i. e. raise thou an inward per­swasion in my heart, of my interest in thee; say [I am thy salvation] i. e. not onely that he which beleeveth shall be saved, but let me be particularized, [thy] salvation: and not onely that thou wise deliver me out of my distresses, but say [I] not onely will be, but [am] thy salvation. He beggeth here the witnessings of the Spirit, in the Word, by an effectual application of it, to his soule.

3. From a beleevers right and title to such words or promises: Christ is his, and all the promises of the new Covenant his, in Christ, 2 Cor. 1.20. Yea, promises directed to par­ticular persons in Scripture, when they are [Page 34]about things of generall concernement, doe admit of a generall application, and every beleever may lay claime to them, as his: that promise [I will not faile thee or for sake thee] is directed to Joshua, Josh. 1. v. 5. yet is ap­plyed generally. Heb. 13.5. And so, generall promises are capable of a particular applica­tion, unto every individual beleever. Now, if the Spirit did not apply them, Christians should misse of that prosit and advantage which according to the intent of the promi­ser is to be reaped by them.

A beleever is adopted,Isa. 41.10. Ezek 36.25 hath God for his God, hath cleane water sprinkled on him, &c. and the Word doth say thus much to him, though in a more secret way, in a lan­guage which he understood not. The wit­nessing of the Spirit, is but the uttering these things to the soule with a more audible voyce. It is but like a Fathers telling his Childe of an estate which was really his own before. So, Christians have a propriety in such words or promises before, and it is the office of the Spirit to give a knowledge unto beleevers of the things that are freely given them of God. 1 Corin. 2.12. And so, it will apply these as well as other words; for, the Gospell owneth no restriction or limitati­on, as if some promises were to be applyed, others not. The whole Gospell is the voyce [Page 35]of the Spirit, and so, any word may be ap­plyed for its proper end, and therefore wit­nessing words as well as other.

4. From the appointment of Divine pro­mises for this very end to witnesse; which must be by application from the Spirit: the whole word is often called God's testimonie. Psal. 19.7. & 119. v. 2.22.24. &c. & Heb. 6.18. There are two Immutable things or­dained on purpose to helpe us unto strong consolation, and they are. 1. Gods promise. 2. His Oath. v. 13.17. But how doe they bring in this Consolation? it is by witnes­sing, for, ver. 16. An Oath is said to be for confirmation, and so the two Immutable things bring in this strong consolation as they serve for the ratification and confirma­tion to a soule of its interest in the blessings of the Gospell. And they are of the same use to all the heires of promise that they were of to Abraham, ver. 17, 18. To give them the same certainty of what they are heires to, that he had. And both the promise and the Oath must needs give testimonie, by direct rather then reflex acts, as the nature of them doe intimate. By all which it appeareth that Gods promise and Oath (both which are without us) doe as properly conduce to the affording Assurance of our propriety in Christ, and in the everlasting inheritance by [Page 36]him, as any inherent graces or qualifications can doe.

Now, as it was the application to Abra­ham of these two, that made them witnessing to him. Gen 22. v. 12.16, 17. So there must be a superadded worke of the Divine Spirit, making an application of them to particular soules, as there was to Abraham; else, they cannot add a confirmation, or bring in con­solation, to any heires of promise, which are the ends they are intended for.

Argu. 3. From the number of Witnesses which the Gospel owneth: 1 Joh. 5.8 There are three that beare witnesse on Earth. Now, if [the Spirit] should not give a distinct testi­monie from water and bloud, there were not three witnesses. Indeed, neither water nor bloud are sufficient alone to witnesse: but, the Spirit with water make but one witnesse; and hence the water hath the denomination for the witnes, and not the Spirit. And, the Spirit with bloud make but one witnesse; and thence the bloud is called the witnesse, and not the Spirit: and therefore if the Spi­rit had not a distinct way of witnessing, from its Concurrence with these, there were but two, not three witnesses. And that water should be so distinct from bloud in the way of its testifying, and that the Spirit should not be as distinct from them both, is uncon­ceivable, [Page 37]and soundeth very harsh, I conclude therefore, that the same use which water or bloud are of,The Spirit witnesseth with bloud and with wa­ter, but besides the Spi­rit hath a distinct wit­nessing, by way of enlarg­ing the soule with joy in the soules apprehension of Gods Fatherly love. The Spirit doth not alwayes witnesse unto us our con­dition by force of argu­ment from sanctification; but sometimes immedi­ately by way of presence; as the sight of a friend comforting without helpe of discourse. Dr. Sibbs. Saints Sealing. when they witnesse; the same the Spirit is of, when that witnesseth. And, as they have something distinct from each other, from whence (when discerned) a conclusion is drawne of interest in Christ: so, the Spirit hath some pecu­liar acts or operations of its owne, distinct from both; which effectually beget the same perswasion which they doe, though in a more Imme­diate way, then if it were by Inferences from such promises as they attain it by.

Object. But by [Spirit] is not meant here, the Holy-Ghost, but [our Spirits] they are the third witnesse.

Answ. It must needs be understood of the Divine Spirit.

1. Because the Divine Spirit is a witnesse on earth. Rom. 8.16. and so the enumerati­on of Witnesses on earth, were not full, if that were not intended.

2. Because the scope of the Apostle in this Chapter is, not to advance our Spirits, but, [Page 38]the Divine Spirit as the witnesse on earth. 1 Joh. 5.6. It is the Spirit that beareth wit­nesse, because the Spirit is truth, and here­upon he numbreth the witnesses, ver. 7 8. & ver. 10 He that beleeveth hath the witnesse [in himselfe] which argueth that his designe is, to assert the Holy-Spirit to be a witnes on Earth: for, he doth not say, he hath the wit­nes [in heaven] but [within himselfe]. i. e. on Earth.

3. Because if our Spirits were intended, they must be our sanctified and renewed Spi­rits; and these belong to, and are included in the witnes of water, which denoteth sanc­tification: and so, unlesse by Spirit be meant the Holy-Ghost, there will yet be, but two, not three witnesses on Earth, for our Spirits and water make but one.

Arg. 4. From the experience of the Saints: I could name many that have had their A­doption ascertained to them by the Spirits applying a written word. Although experi­ence alone is not argument enough to prove, yet with the former spirituall grounds, it may confirme the thing to us.

But of this, more in the second part.

I have insisted more largely upon the proose of this, because some stumble at it, and sup­pose that Assurance is attaineable onely by reflexion upon marks, and signes, or Quali­fications within.

I shall answer a doubt or two further, be­fore I leave this point.

Object. 1. Have not some poore soules lan­guished in doubtings almost all their dayes, in expectation of such a kinde of witnes, and and doe not others dangerously erre, by ta­king the strong conceit of their owne phan­tasie, for the witnes of the Spirit?

Answ. 1. I grant that the Spirit doth wit­nes by faith and other graces, and any one of these testimonies may keepe him that hath it, from languishing.

2. Possibly, a limiting or tying up the Spi­rit unto one way of witnessing, may be the occasion of the soule distresse: though asking asigne was lawfull in it selfe, yet when the Pharisees desired it in a carnal way, and li­mited Christ to this way, when they had Mi­racles and the Scriptures to testifie of him be­sides, this occasioned a denyal of their de­sires. Matth. 12. v. 38, 39. Let Christians be­ware of prescribing the Lord, and tying him up to one way that they have met with him in, when other meanes are Instituted for the same end, besides that.

3. Many that make inherent Qualificati­ons the onely evidences, yet take their owne phantasies for these. Though distracted men say that all the houses and lands they tra­vaile by are theirs, yet men in their right [Page 40]mindes may know what is their owne: so (as I once heard a servant of Christ say) though bedlam professors may say that Christ, and eternal life are theirs, when one­ly their owne phantasies tell them so; yet, it no way followeth thence, that such a testi­monie of the Spirit is not to be expected.

Object 2. But the three witnesses. 1 Joh. 5.8. doe testifie Conjunction, together, not se­verally, or one alone; and so the Spirit may witnes with water and bloud; or may put forth some distinct acts about these, and not have a distinct way of witnessing.

Answ. 1. If sanctification be discerned, I aske whether it will not be granted that this witnesse is sufficient? if so, then they may witnesse severally, and it is not necessary that the three be alwayes together in witnes­sing. And why may not the Spirit also be a­lone in witnessing, who is the highest wit­nesse?

2. This was answered before: Water and bloud are different in their wayes of witnes­sing; and therefore also the Spirit different from them both; because a third and chiefe witnes.

Yet, I deny not but that Graces may wit­nesse at the same time, when this more Im­mediate testimonie is afforded. That light which is darted in, may discover graces, and [Page 41]former experiences; yet, the Immediate pre­sence of the Spirit so gloriously accomplish­eth the worke, that the soule doth not, or not primarily, Conclude from these graces, for the present: yet, afterwards when the Spirit hath suspended its operations, then the remembrance of these may confirme, and evidence that it was really the Spirit, which did bow it into that perswasion, and may difference it to others from all delusions. And, it is necessary to understand that these belong unto the other wayes of witnessing; least the want of a distinct knowledge of one from the other, should hinder a reception or owning of reall testimonies, when water or bloud lie dark.

And this is the first way of the Spirits wit­nessing.

CHAP. VII. Of the Spirits witnessing by water.

Ans. 2. THe Spirit witnesseth by Water: 1 Joh. 5.8. There are three that beare witnes on Earth, the Spirit, and [the Wa­ter] i. e. Sanctification. And that this is in­tended by water is evident. For it is some­thing.

• 1. Derived from Christ, ver. 6. He came by Water.
• 2. That hath an aptitude to witnes. v. 8.
• 3. That witnesseth in Earth, v. 8. i. e. to or in us.
• 4. That is distinguished from bloud, ver. 6.8.

Now, Sanctification is the priviledge in­joyed, or derived from Christ, which the Scripture setteth out by Water in way of di­stinction from bloud: and therefore that must needs be intended here.

This worke of Sanctification was typified under the Law by washing;Exod. 19.10 Hebr. 9.10. because water hath a cleansing propertie, and so the Com­munication of grace by the Spirit, is expres­sed by [powring out] Zech. 12.10. And we read of the washing of regeneratio, Tit. 3.5. and are exhorted to cleanse our selves, 2 Cor. 7.1. Which are Metaphors taken from wa­ter, and are used to set out sanctification. But most clearely, Eph. 5.26. That he might [sanctifie] and cleanse it, i. e. his Church, with the washing of water: which fully evidenceth that sanctification is set forth by water; and I know nothing else that those requisites a­forementioned, will agree to, besides that.

And, that the Spirit doth witnes unto soules their interest in Christ, by sanctifica­tion, is evident.

1. Because it is expressely called a Wit­nes: 1 Joh. 5.8. and there could not be three, if that were not one.

2. Because it is reckoned up amongst the peculiar priviledges and speciall favours which the Saints receive from Christ, 1 Cor. 1.30. 1 Cor. 6.11. Such were some of you, but ye are washed, but ye are sanctified—Where it dif­ferenceth their state of Conversion to Christ, from their state of nature wherein they were without Christ. And it is attributed to the Spirit, which is therefore frequently called the [holy] Spirit; because it worketh holiness in the hearts of men.

3. Because there is a necessary Connexion between sanctification and salvation, 2 Thes. 2.13. 1 Pet. 1.2. Act. 20.32. & 26.18. An inheritance among them that are sanctified. And what ever hath salvation coupled with it, being discovered, must needs have a witnes­sing force in it. Yet, alwayes remember.

1. That Water. i. e. Sanctification cannot witnes Adoption without the Irradiations of the Spirit: when a Christian hath had some sweet, lively, experience of God, some sensible injoyment of him, and a feeling of the Spirits operations, exciting, quickening, and acting its owne graces; yet by and by, when this light from the Spirit is wanting, it is ready to throw away all againe, and [Page 44]say, O I thought I had seen God in such a way, and heard his voyce, and felt his love; but now I feare I was mistaken: and yet af­terwards when the Spirit shineth upon its owne workes againe, then it can owne God in the same dispensations that it cast away; Psal. 77. The Prophet was in great affliction and distresse; ver. 2. My snare ran in the night and ceased not, my soule refused to be comforted.

And as a Remedy. 1. He remembred God, v. 3. i.e. called to minde how gracious and mercifull the Lord is; and this in stead of easing did aggravate his sorrowes. 2. He re­collected former experiences, ver. 5. I consi­dered the dayes of old. i.e. what the dealings of God had been with me, how gracious he had been to me formerly; and he thought to have mitigated his griefe this way; but the light of the Spirit was wanting; and so in stead of asswaging, this heightneth his trouble, that he is rushed almost upon a brinke of despera­tion. ver. 7.8, 9. Will the Lord cast off for ever? will he be favourable no more? hath he forgotten to be gracious? But, he hath a second remem­brance of Gods dealings of old, v. 10, 11. and is cheered up by them, & could admire God in them againe, v. 13. There was a great dark­nes upon his old experiences, ver. 5. and then they were wounding to him; but the Spirit shineth upon the same, ver. 11. and then they [Page 45]tend to healing. So that, when the beames of that Sun are afforded, then a soule may trace the footsteps of the Almighty, from one particular to another, and say, God was here, to succour me under this temptation, to support me in this condition, to sanctifie to me this dispensation, though I was not a­ware of it, and then Graces within may be witnessing, else not.

2. That Sanctification is a darker evidence, then the other: this water is many times muddy. There is so much imperfection in it; such stirrings of corruption, yea prevailings, even in the best of the Saints, as Rom. 7. that this evidence is often darkned, and blotted, and hath but a moon-light in it. There is a perfection in the other witnesses, though there may be imperfection in their witnes­sing: but, here is much weaknes in the wit­nes it selfe of water, which affordeth more cause of questioning it.

Object. But may or can a soule injoy any other testimony, by the Spirit or bloud, when water. i.e. Sanctification lyeth dark?

Ans: 1. A certainty that Sanctification is wanting speaketh an incapability of having Adoption witnessed any way to a man: for, the want of that doth infallibly evidence a want of Adoption. 1 Joh. 2. v. 3, 4. 1 Joh. 3. v. 8, 9. He that committeth sin. i.e. liveth and [Page 46]walketh in sin, and is addicted and given up to the service of it [he is of the Devil] ver. 4. for he that is borne of God cannot sin—Such are expressely excluded from the inheritance of Sons. 1 Cor. 6. v. 9, 10. Neither fornicatours, nor Idolaters, nor Adulterers, — nor theeves, nor covetous, nor drunkards, nor revilers, nor extor­tioners shall inherit the kingdome of God: nor no unrighteous ones. ver. 9. Whereas, all that are adopted are heires of that Kingdome. Rom. 8.17. Luk. 12.32. And this may cast the carnal confidences of multitudes in these dayes, who are without restraining grace, and yet pretend to assurance; who live in prophane­nes and those very sins afore-mentioned, and yet are confident of their interest in the king­dome of God, which is expressely to give the Holy-Ghost the lye,1 Cor 6.10. which saith, they shall not enter.

If it can on Scripture grounds be conclu­ded that a man is destitute of faith or repen­tance &c. then it is certaine that he hath no testimony from the Spirit of Adoption.

2. But Sanctification may be inevident, or lie darke, and yet the Spirit or bloud may witnes Adoption: A man may not be able clearely or distinctly to discerne his Sancti­fication, it may be clouded, and be very ob­scure to him, and yet the Spirit or bloud may testifie his interest in Christ. 1 Sam. 12. [Page 47] ver. 20.22. Jer. 3.4. He may be able by the light of the Spirit to see acts of faith put forth upon the bloud of Christ, and these are witnessing. Rom. 3.25. Rom. 5. v. 1.9. & 10.10.

And the Spirit and bloud are the highest witnesses, and so afford the clearest evidences of Adoption.

3. Yet a man may and ought by Conse­quence Conclude of his Sanctification when ever the other witnesses are afforded: as in a darke day a man may conclude that the Sun is up, though he cannot see it: so, a man, seing acts of faith on the bloud of Christ, may conclude he is sanctified, though he can­not see his owne sanctification: and the not drawing this Conclusion is the occasion of many feares, dejections, disquietings, and discomforts in the soules of many Sainte.

CHAP. VIII. Of the Spirits witnessing by bloud.

Ans. 3. THe Spirit witnesseth by bloud: 1 Joh. 5.8. i.e. the bloud of Christ, by which we have Redemption, Remission, Justification, — Heb. 9.22. Eph. 1.5. Matth. 26.28. Revel. 5.9.

The righteousnesse of Christ and his bloud [Page 48]are all one: and hence, Rom. 5.9. We are justified by his bloud; and ver. 18. Justified by his righteousnesse.

Now, that this bloud doth performe the office of a Witnesse is evident.

• 1. Because it is called a Witnes, and that in way of distinction from water, 1 Joh. 5 8.
• 2. Because bloud is usefull to such speci­all ends as are peculiar to those in Christ: as Justification — Rom. 5.9. Eph. 1.5. & 2.13. Coloss. 1.20. Hebr. 10.19. 1 Cor. 11.25.
• 3. Because the application of this bloud is by faith, which hath an aptitude to make it witnessing: we are not to imagine that this bloud can witnes unto any particular soule its Adoption without it be appropriated and applyed by some speciall acts which ma­ny in the world want, because many obtaine not Adoption or salvation by it. Rom. 2. v. 5, 6, 7, 8, 12. 2 Thess. 1. v. 7, 8. And without such acts it would witnes it to all the world as well as to any one in it.

Now it is the office of faith, to make that generall, of Christs shedding his bloud for the redemption & reconciliation of sinners, to be of particular advantage to a soule. Rom. 3.25. It is the bloud that Justifieth, Rom. 5.9. And therefore bloud is called the witnesse and not faith. But, seing it is re­ceived by faith, that may discover when it is [Page 49]applyed, and so may make it witnessing: and hence he that beleeveth is said to have the witness within himselfe, 1 Joh. 5.10. And we are said to be Justified by faith, Rom. 3. v. 28.30. & 4. v. 2, 3.16. & 5.1. Gal. 2.16. And there is an inseparable connexion made between faith and salvation, Joh. 3.16.36. Mark. 16.16. Rom. 10. ver. 9, 10. All which prove, that bloud (which bring­eth in those priviledges) hath a power gran­ted to it to witnes.

Much therefore are they mistaken, that take Sanctification and inherent Qualificati­ons, to be the onely witnessing things: you see the bloud of Christ, which is without us, given, imputed, or applyed to us, is also a witnesse, as well as graces within us. I take bloud, to be a clearer evidence then Water, which is often muddy and full of imperfec­tion: and hence such an Emphasis, is put up­on bloud. 1 Joh. 5.6. He came not hy water onely, but by water and blood. His saying [not by water onely] argueth that it is the bloud, he would have especially taken notice of, and that it was for the sake of bloud, that this is iterated. Men are apt to slight bloud, as if that deserved not the name of a wit­nesse; whereas, although water is not to be neglected, yet bloud is most to be minded, or more then water in this witnessing worke, [Page 50]for he striveth most to advance that witnesse [not by Water onely —].

CHAP. IX. Shewing who are capable of attaining the Witnessings of the Spirit.

Qu: 3. VVHo are capable of attaining the witnessings of the Spirit? Answ. 1. Onely beleevers are in a capacity to injoy such a testimonie from the Spirit: for, onely they are adopted, Joh. 1.12. 1 Joh. 3.1. Gal. 4.26. Ye are the children of God by faith. There must be adoption, before it can be witnessed to a soule that it is Adop­ted; else there is a bearing false witnesse, which cannot (without blasphemie) be charged upon the Spirit of truth, who is the witnesse, 1 Joh. 5.6.

That some eminent beleevers may and doe attaine the witnessings of the Spirit is evi­dent, Rom. 8.16. Job 19.25. 2 Tim. 1.12. And often we reade of Confidence and Assu­rance.

2. Weake beleevers are capable of attain­ing the witnessings of the Spirit about their Adoption: this position is questioned by some, yet because the denyal of it doth di­rectly [Page 51]tend to raise discouragement in their way to seeking after it (because it is in vaine to attempt things impossible) and seing the very knowledge of a possibility of attaining it, is very comfortable, and the thing it selfe much more: hence I thought good to offer some reasons, which for the present, satisfie me, that it is not a priviledge intended by Christ, onely for the tallest Cedars in Chri­stianity, or those that are strong ones, but also such as are weake in the faith, have this Legacy bequeathed to them by the will of Christ.

Yet before I lay downe my grounds, I shall premise some things, which will make way for them.

Prem: 1. The witnessings of the Spirit may be attaineable, and yet not be attained: Christians are without much of that sweete Communion which they might injoy with the Lord Christ; he knocked, called, & cryed to the Spouse, Open to me my sister, my love— Cant. 5.2. But spiritual sloth, and carnal se­curitie shut the doore against him, and he withdrew himselfe, ver. 3.6. Here fellowship with Christ was not attained, and yet was attaineable. I doe not undertake to prove that every weake beleever doth injoy effectu­al witnessings (though much might be said for that) but I am onely to prove that they [Page 52]are attaineable, even by babes in Christ. If they choake, smother, and quench the mo­tions of the Spirit, that (if followed up and cherished) might have been witnessing; and through negligence about the use of meanes, or temptations &c. may goe without them, yet this speaketh not their incapacity for the injoyment of them.

2. I shall endeavour to prove that those which are really weake; not onely, in gifts and naturall abilities, but even in graces al­so; yet, are in a capacity to attaine the wit­nessings of the Spirit: and therefore, it is ve­ry dangerous for men to despaire of them, because they are weake in their owne appre­hensions; seing, they may mis-judge about their measure, and may be strong in the grace of Christ; and however, reall weaknes af­fordeth not matter of discouragement.

3. The witnessings of the Spirit may ad­mit of degrees: as its operations are at one time more potent, conspicuous and manifest then at another, so may the soules perswasi­on of its Adoption be, which are raised by these.

The appearances of the Spirit at one time may be so glorious, and its actings so power­full; as, all doubtings, feares, or question­ings about its state may be crushed, suppres­sed, and banished, that if men and Angels [Page 53]should labour to bring under a contrary per­swasion, yet it durst not, it could not sub­scribe to them. Rom. 8.38, 39. Yet, at other times they may not be so cleare, or irresisti­ble, but liable to quenchings by smaller meanes. I shall not at present assert that wit­nessings in those high degrees are attaineable by weake beleevers: these may seeme to be too strong meates for them to beare. But, that they are capable of freedome in some measure from their doubtings, and of attain­ing some degree of perswasion that Christ is theirs, this I am to prove.

The rich mans window may be wider then the poore mans, and so the Sun may make his house more lightsome, that the things within it, may be more clearely discerned there: but the poore man may really injoy the beames of the Sun, and know that they come from it, and may see what is in his house, as well as he. So, the poorest Saint may know that the Spirit hath shined in his heart, as well as others, that are beholden to it, for brighter beames then he hath been ac­quainted with.

4. An eminent measure of grace is of great advantage towards Assurance: 2 Pet. 1. v. 5, 6.8.10. Therefore this affordeth no encou­ragement unto any to content themselves with that measure, which they are come up [Page 54]to. Nay, the witnessings of the Spirit will be furtherances, and provocations unto grow'th in grace, if really injoyed, Rom. 13. v. 11, 12. But yet, a high measure of grace is not so necessary to Assurance, but that a weake beleever (in the use of meanes) may actaine it, as well as other mercies, that con­cerne him in his well-being.

5. I deny not, that a weake Christian at some particular times may hinder himselfe of such a mercy: but this is common to him with eminent Saints: for, they may (by nourishing some curruption) weaken, if not loose, these witnessings of the Spirit, when they have injoyed them. Psal. 51.8.12. These are extraordinary hindrances, I am to prove an ordinary capacity. Neither doe these, so incapacitate, as to forbid seeking after wit­nessings: for, David when upon such an occa­sion, he had lost the joy of his salvation; yet, with that intermediate duty of Repentance and pleading for cleansing. Psal. 51. v. 2.7. he beggeth also that his joy might be resto­red, v. 12.

6. I am not about to prove the duration of these witnessings, but the capability of weake beleevers to attaine them, how little while soever they last: I doe not assert their having such a constant certainty of salvati­on, as should perpetually put them beyond [Page 55]doubtings: the multiplicity, and variety of temptations which they are subject to, and their weaknes, and unskilfulnes to resist the tempter, may occasion a speedy losse of it a­gaine: their want of experience in those wayes which tend to the strengthening and cherishing of this perswasion; together with that great suspition which they have over their owne hearts, and those heart-amazing workings of corruption, which (by after re­flexions upon themselves) they take notice of; these, may quickly deprive of these wit­nessings againe.

And, indeed with many eminent Saints, they are not long-lasting. They are but the passings by of the Lord before their soules. They have a soule-ravishing view of God and Christ, by the light of the Spirit; but, they are soon out of sight againe. They must not thinke of building Tabernacles when they are upon this high mountaine behold­ing the glory of Christ on it. A large mea­sure of grace, is of great advantage towards the continuance and preservation of these: but, though they last but for a little mo­ment, yet it is an unspeakable favour that they are afforded.

CHAP. X. Foure Arguments to prove that weake be­leivers are capable of attaining these witnessings of the Spirit.

ANd, that weake beleevers are capable of attaining these witnessings of the Spi­rit, I shall prove these wayes.

Argu. 1. From the Spirits being given to all beleevers as a witnesse. 1 Joh. 5.10. It is not said, he that is an eminent beleever, but he that beleeveth; not hereafter shall have, but [hath] the witnes within himselfe. This pro­position were not universally true, if the weakest beleever were at any time destitute of it. Neither is it said he hath the Spirit, but he hath [the witnes] i.e. the Spirit as a witnes; or for this end to be a witnes to him. And how harsh doth it sound that weake beleevers, should be uncapable of attaining the end of its being present with them as a witnesse, without which it should neither performe its office, nor answer its name.

Object. It may performe the office of a witnes, or be a witnes-bearer to all beleevers objectively, by graces & operations, though they see or know it not: as a Landmarke, or sheep-mark, witnesse whose the land or sheep are: though not efficiently; as a Landmarke [Page 57]or Sheep-mark is not alwayes discerned. Or, the thing witnessed here, is, onely [that Christ is the Son of God] 1 Joh. 5. v. 5, 6.10. Not, that this or that particular soule is interested in Christ.

Answ. That witnessing to particular soules, their Adoption, and that efficiently. i.e. so as to give them a knowledge of it, is intend­ed; as well as, that Christ is the Son of God, may appeare these wayes.

1. In this whole Epistle the manifestation of mens interest in Christ is driven at, as a great end in the Apostles eye. 1 Joh. 1. v. 4. These things write we unto you, that your joy may be full. Chap. 2. v. 3.12.20. Chap. 3. v. 1.10.19.24. Hereby we know that he abideth in us by his Spirit — Chap. 4.13. Chap. 5. v. 2.4. &c.

2. Water and bloud doe witnes efficiently, that Christ is the Son of God: 1 Joh. 5. v. 5, 6.8, 9, 10. Many in those dayes denyed Christ to be the Son of God, and therein denyed that record which God gave of him, viz. That he hath given unto us eternall life, and this life is in his Son. v. 11.

In opposition to these Faith is described in this Chapter to be, a beleeving that Christ is the Son of God. Not, as if assenting to that, did expresse the whole nature of faith, but as it includeth a cordiall receiving of Christ, [Page 58]according to that record, v. 11. And hence, such are said to be borne of God, v. 1. and to overcome the world by their faith. ver. 4, 5. which argueth the whole of Justifying faith to be intended. Now, to establish these be­leevers in these things. 1. That Christ is the Son of God, and therefore hath life to give, v. 1.11. 2. That they were borne of God, v. 1. had overcome the world, v. 5. and had eternall life in him, v. 11, 12, 13. Which latter falleth with the denyal of the former; no life to be had in Christ, if he be not the Son of God. To evidence and confirme the whole faith spoken of v. 1.5. he sendeth them to six witnes, v 7, 8. whereof water and bloud are two. v. 6.8. As if he had said, I appleale to your own experiences; have you not felt vertue and efficacy in the bloud of Christ for the pacification of your accusing Conscien­ces? and hath not Christ been as water. i.e. for the purification of your polluted soules? These (saith the Apostle) are witnesses that you are borne of God, and that Christ is the Son of God; for, none else hath power to do these things. But neither water nor bloud can witnes so much as, that Christ is the Son of God, to any soules, if themselves be ine­vident, unseen, undiscerned. I must know, I am Justified and sanctified, in order before I can know Christ to be the Son of God thereby.

And the witnessing of this efficiently is in­tended by the Apostle. For 1. It is his de­signe to strengthen the beleevers (by these witnesses) against that grand error of deny­ing Christ to be descended from God (which prevailed in those times) and that cannot be accomplished by water and bloud without a discerning their testimonie. 2. Water and bloud witnessed objectively before. 3. It is such a witnessing as is proper to beleevers, 1 Joh. 5.10. Whereas, Christ is objectively witnessed to be the Son of God, unto unbe­leevere. Joh. 3.11. Joh. 5.32, 33.36, 37, 38. Joh. 19 v. 34, 35.

And if I know that I have the water. i.e. Sanctification; and the bloud. i.e. Justifica­tion, then my Adoption is witnessed effici­ently to me also.

3. It is expressely declared to be the end aimed at. 1 Joh. 5.13. These things have I written to you that beleeve — for what end? That [ye] may [know] that ye have eternall life — This was his scope or drift to mani­fest unto them their title to eternall life. Ergo a witnessing to particular soules their Adoption efficiently is intended, and that to all, even weake beleevers. 1 Joh. 5.10.

Argu. 2. From the extensivenes of the pro­mise. Joh. 14.21. Christ engageth to afford manifestations of himselfe unto all that love [Page 60]him, and the weakest beleever is a lover of Christ. Psal. 25.14. The secret of the Lord is with those that feare him, and he will shew them his Covenant. Not eminent beleevers onely, but weake ones shall see his Covenant, for they feare him.

Arg. 3. Many that were weake in the faith, yet are concluded under a capacity to at­taine the witnessings of the Spirit, if not un­der an actual injoyment of them. 1 Cor. 3.16. Know ye not that the Spirit of God dwelleth in you. i.e. Can you be ignorant of it? if it be a doubting speech whither they did know or not, yet it cannot but speake a possibility of their knowing it. Nay, such Interroga­tions frequently have the force of vehement Affirmations. i.e. ye doe know that the Spi­rit dwelleth in you. And yet they were weak Christians; for, saith the Apostle, ver. 1, 2. I could not speake unto you, as unto spiritual, but as unto carnal, as unto [babes in Christ]. There is then, a possibility, even for babes in Christ, not onely to have a probable opinion, but a certaine knowledge, that the Spirit dwelleth in them; which is to know their Adoption. Rom. 8. v. 9. And, 1 Joh. 3.24. Hereby [we] know he abideth in us, by the Spirit — And those he writeth to, are little Children, v. 18. & 1 Joh. 2.12. He telleth them, that their sins are forgiven them: which may assure us, that [Page 61]it doth not make to the hurt of weake belee­vers, to know they are forgiven.

Arg. 4. Weake Christians ought to exer­cise themselves unto selfe-examination. Er­go, They are in a capacitie to attaine a know­ledge of their state thereby. 2 Cor. 13.5. Exa­mine your selves — Prove your selves — The in­gemination of the exhortation, argueth it to be a duty of high Concernment, else he would not use so much earnestnes in exci­ting to it. And it is their station they are to enquire about. 1. Whither they be in the faith. 2. Whither Christ be in them or not.

And, that weake beleevers are not exemp­ted from this duty is undenyable.

For 1. It extendeth or reacheth to unbe­leevers: those that have not Christ in them, are to finde it out hereby: they are to try whither they be in the faith or no —

2. It hath no limitation unto strong be­leevers: let them prove it, that will assert it.

3. These were weake in the faith, which are here twice over required to come up to it. 2 Corin. 12. v. 20, 21. Prone to envyings, strifes, backbitings, whisperings, swellings &c. which are made the symptomes of but babes in Christ. 1 Cor. 3. v. 1, 2, 3. Yet, these are injoyned to examine, 2 Cor. 13.5.

There are some seasons then, which all Christians, even the weakest, ought to take [Page 62]for self-examination about their union with Christ. Ergo they are capable of doing it with good successe.

Either weake Christians must alwayes give in this verdict, that they are without Christ: and this is false, and the Lord doth not com­mand them to a false Conclusion. Or else, they must give in no verdict, and then the duty is fruitlesse as to its proper end. Or else, they must conclude that they are in the faith. And the Text calleth for one of these Con­clusions; Either 1. That they are in the faith. Or 2. Reprobates. i.e. unsound, hypocrites, without the Spirit. Unto all which I may adde, that these Romans, were many of them weake in the faith, Rom. 14. v. 1, 2. &c. And yet in the Text he excepteth and excludeth none, but seemeth to conclude all, under the witnessings of the Spirit. By all which I cannot but apprehend, Assurance to be or­dinarily attaineable, even by weake belee­vers.

CHAP. XI. Shewing how a soule may know whether it enjoyeth the witnessings of the Spirit or not: and first the Immediate witnes­sings of the Spirit.

Qu: 4. HOw may a soule know whither it injoyeth the witnessings of the Spirit or not?

Before I give a direct answer to this Que­stion, I shall premise, that the answers to it, will be usefull, to such ends as these.

1. To give satisfaction unto doubting soules: many precious sons of Sion are full of feares about their Adoption: could they but know that God were their Father, they should account it a favour of great value. Whereas, the Spirit hath witnessed this to them, but they know not its voyce, or under­stand not, that these operations which they have found, doe amount to a testimonie of Divine love. They question, whither they be from the Spirit or not; or else, whither they be witnessing, and intended by the Lord for that end. By a due observation of what I shall here lay downe, and the shinings of the Spirit on its owne workes, (without which nothing will be witnessing) those, that never [Page 64]had Assurance, way attaine it, and those that have lost it, may recover it againe; if by re­flexion they can finde that such workes have passed upon their hearts, as I shall speake of.

2. To difference the testimonie of the Spi­rit from Delusions of Satan, and the single testimonie of our owne Spirit: that so the voyce of the Spirit may be owned, and Sata­nicall delusions rejected.

3. To confirme and establish those that doe injoy witnessings, in the perswasion of their Adoption.

And, the better to attaine these ends, I shall,

• 1 Speake particularly unto the feverall wayes of witnessing. How a soule may know that. 1. The Spirit. 2. Water. 3. Bloud have witnessed.
• 2. Adde some Generall discoveries, or se­condary evidences which will respect all those wayes of witnessing.

According unto the threefold way of the Spirits witnessing, so must I divide the Que­stion into three.

Qu: 1. How may a soule know whither the Spirit hath witnessed its Adoption to it, in that more Immediate way, or not?

Before I reply to this Question, I shall give these pre-considerations.

Preconsid. 1. That there must be some great and remarkeable impression and alteration made upon the heart, working it into some strong perswasion of Adoption; else there is not the least ground for a pretending to an Immediate testimony. Those that never found any thing of this nature, are not con­cerned in this Question; for, there must be something like the testimonie, to make ca­pable of tryal. The Nature of an Immediate presence of the Spirit, and the application of a word, require, that there be some great impression when ever they be injoyed. Jam. 1.21. 1 Thes. 2.13. 2 Corin 3.3. So that, if a man should read over witnessing words never so often, and his thoughts should run this way, that God is his God, and Christ and eternall life his; yet, if no power com­meth alongst with the word, to fix, fasten, and set it upon the heart; there is not any colour for an Immediate testimonie. The word must take deep rooting in the heart. Matth. 13. v. 21.23. else, no gracious effects at all, are accomplished by it; much lesse can it be witnessing. But if a man hath found some great alteration made upon his Spirit, that hath wrought towards a perswasion of Adoption. Our enquiry is, How he may know whither it be meerly a strong flashy opinion and fancy of his owne Spirit, a de­lusion [Page 66]of Satan, or indeed a testimonie from the Divine Spirit.

Precons. 2. That my designe in answering this Question, is not to discover, who is in­terested in Christ and who not (that will be the thing driven at, when I come to speake of the Spirits witnessing by water & bloud) But, if a man hath a testimonie of interest in Christ by some eminent impression made up­on his Spirit; our enquiry is, whither it be from the Divine Spirit, or be a Delusion. I suppose, that many reall beleevers, may (through their owne default) want this Im­mediate testimonie of the Spirit, and may be under false confidences, through the Delusi­ons of Satan, i. e. Confidences taken up, from such grounds as are not evidencing. Revel. 3.17. Psal. 30.6. when by a due search, they might finde infallible grounds, for the same Conclusions. This Question is not for the tryal of Christianitie, but of some Con­fidences thereof.

Precons. 3. That the primary evidence of this Immediate testimonie, is not to be limi­ted or restrained, unto this Immediate way of witnessing onely: For, as graces doe some­times discover their owne proceeding to be from the Spirit: so, at other times the Spirit evidenceth its owne presence in the exercise of graces. Indeed, it is the very busines of the [Page 67]Spirit, and the maine errand it is sent upon, to put the soule into a perswasion of Adop­tion, when it witnesseth in this Immediate way, and so the soules assurance of the truth of the thing testified, hath a great depen­dance here, on its knowledge that the Spirit is the witnes, and therefore usually, it gi­veth the most transparent, and remarkable tokens of of its owne presence here. Yet, it is not to be confined to that way of witnes­sing: but sometimes, the Spirit draweth out graces to act at such a height, more then or­dinary, and doth so efficaciously witnes a­doption, by reflex acts upon these; as, it gi­veth sufficient evidence to its owne presence therein.

CHAP. XII. Of what doth primarily evidence the truth of this Immediate Testimony.

I Shall now answer the Question by shew­ing.

1. What doth primarily.

2. What doth secondarily evidence the truth of such a testimonie.

Ans: 1. The Spirit it selfe doth primarily evidence, the proceeding of its owne wit­nessing [Page 68]acts from it selfe, whil'st a soule is in an actual injoyment of them: those irradia­tions and other Concurrences of the Spirit, doe carry with them such cleare and con­vincing demonstrations to the soule, of their coming from the Spirit, as render it in some measure perswaded thereof. There are such sparklings of Divinity in them, and the glo­rious name of the blessed Spirit, is in such a lively way engraven, or enstamped upon them, as, they doe aloude proclaime them­selves to have their original from that holy Spirit. According to that degree of clearnes which the Spirit manifesteth its owne pre­sence in; so, is the degree of perswasion in the soule stronger or weaker. And when there is a Plerophorie, or full Assurance, all other things would be but as a candle lighted up to see the Sun by, which is best seen by its owne light: and so is the Spirit best seen in the soule by its owne light, and all other things are but additional confirmations, and secon­dary evidences hereof. If the Spirit hath in­deed witnessed to a soule its Adoption here­tofore, and now its testimonie be clouded or eclipsed; by a serious reviewing the forgo­ing testimonie, and judicious reflexions up­on that; usually, it will more easily recover it againe, then by any extrinsecall demon­strations or consequential effects whatever: [Page 69]for, the appearances of the Spirit are most conspicuous in its witnessing acts, which are intended purposely to assure; yet, effects are very usefull for confirmation.

Now, that the Spirit doth afford mani­festations of it selfe, in its owne testimonie: or, that it doth operate so efficaciously as is doth evidence its owne presence in its wit­nessing acts, and giveth the soule (that in­joyeth them) a knowledge of their proceed­ing from it selfe, and that they can be from no other, I shall prove by these following Arguments.

Arg. 1. From his appointment unto this witnessing worke: were not Adoption a thing questionable and controversiall in the soule, there needed no calling in of witnes­ses. The very use of them is,Luk. 22.21 the determina­tion and establishment of a matter against Contradiction, see Matth. 18.16. 2 Cor. 13.1. And, it is the special reason why the Spirit (rather then any other) is ordained as the witnes, because that is [truth] 1 Joh. 5.6.

If I question the faithfulnes of a witnes, the testimonie is never certaine to me: and so, the Spirit who is truth it selfe, is consti­tuted as the witnes, that we might be infalli­bly ascertained of what is spoken upon the credit of the Witnes or Revealer; and hence, v. 9. The testimonie of God is greater — which [Page 70]imports that the great inducement to re­ceive the testimonie, or owne and confide in it, is this, the greatnes, faithfulnes, and truth of him which beareth record; it is God, who is greater then men, and therefore more to be credited.

And, this can be no enforcement unto my reception of the testimonie, if the Spirit doth not evidence it selfe to be the author of it, whose truth is to be my incentive to recei­ving of it. The maine thing towards assu­rance would be wanting (which is the fide­lity of him that speaketh) if the Spirit should not evidence its owne presence in testifying. Rom. 8.16. The Spirit it selfe witnesseth &c. Here, the Holy-Ghost as well directeth us to looke for its presence in witnessing, as ex­presseth that it is its office, to beare witnes. And, how little it should contribute to­wards efficacious witnessing, if it did not ma­nifest it selfe, in its operations, you may ea­fily conceive, by considering these things.

1. That it is usuall for Satan to bring in contradictory testimonies, to those of the Spirit: and so the soule is in a Labyrinth of trouble and perplexitie, not knowing which to owne or choose. A conscientious satis­faction must arise from assurance that the witnes is faithful. If my owne Spirit and Satan should joyne together in one testimo­nie [Page 71]of my adoption, it were invalid; because the witnesses are unfaithful. Satan can assert, and give impulsions to receive his record: therefore, if the Spirit did not evidence its owne presence in its testimonie, against Sa­tans deluding voyce, the soule would be no nearer satisfaction about its state, then be­fore the Spirit witnessed.

2. Then, the Spirit should answer one doubt with another: for, the uncertaintie a­bout the witnes, may create as much dissa­tisfaction, as any thing else; yea, it raiseth a new ground of perplexitie.

O (saith the soule) I feared my conditi­on formerly, and here is a testimonie, but whence it cometh I know not. I doubt as much of that, as I did before of my Adopti­on: and O if it should be from Satan and I should owne it, my condition would be yet worse then before. And if it must seeke for other demonstrations whither it be from the Spirit or no, it is in as much darknes as ever: and then it did nothing to wards the end it is sent to attaine, for the matter remaineth as dubious as formerly, and the soule no nearer satisfaction.

Arg. 2. The Spirit is the highest Witnes. Ergo, It evidenceth the truth of its owne te­stimonie, or its owne presence in it.

There must be something to give a know­ledge [Page 72]that the testimonie cometh from the Spirit: and there can be none higher then the Spirit to give it.

For. 1. It is the Spirit that maketh other things witnessing: therefore that is the chiefe witnes. No graces or experiences can wit­nes without him.

2. It is called [the Witnes] 1 Joh. 5. v. 6. 10. And if any inferiour witnes can evidence it selfe, or the Spirit; that being the highest witnes may evidence it selfe much more.

Arg. 3. From its special appointment for this very end, to give manifestations unto the Saints of what they should know: this is a maine use which the Spirit is intended for. 1 Corin. 2. v. 10, 11, 12. But God hath re­vealed them to us by his Spirit. i. e. those things, v. 9. that eye hath not seen — and v. 12. we have received the Spirit; for what end? [That we might know the things that are freely given us of God] Whereas, if the Spirit did not give demonstrations of its owne presence in its revelations, the soule might question whither the things discovered, were from God or not: and so the Revelations would be of little use or advantage, and could not sway the will to a rejection of what it hath formerly owned, contrary to what is at pre­sent revealed.

And, what light can have more perspicui­tie [Page 73]and clearnes in it, for the manifestation of Satanicall illusions, then the light which proceedeth from the Spirit, whose office it is to discover or manifest what is unknowne? And I am perswaded, that when the Spirit cometh in à witnessing way, its light is like a candle, or rather a beame of the Sun, dar­ted into the soule; whereby it seeth into the cunning insinuations, unjust accusations, violent and horrid temptations, and cursed delusions of Satan, more then at other times: and knoweth them to have their riste from him.

The annointing of the Spirit, which is within the Saints, is said to teach them all things, 1 Joh. 2.27. and to helpe against those Seducers, v. 26.. i.e. by the word as a means, it manifesteth what is consentaneous or a­greeable to the minde of Christ: and establi­sheth therein, against all those craftie sophi­stications, whereby Satan seduceth many: & the same Spirit taketh off the vailes which are upon the hearts of men, and giveth them open visions of Divine glory. 2 Corin. 3. v. 16, 17, 18.

All which speake out thus much, that Re­velations from the Spirit, by the Word, have an inbred propertie to evidence their owne proceeding from the Spirit, and to discri­minate or difference themselves from those [Page 74]flashes of Satan whereby he striveth to his ut­most, to lead soules into groundles Conclu­sions, about matters of the highest moment; else, they would not be effectual to prevent seduction,1 Joh. 2.26. which is one special end, they are ordained to. That which convincingly dis­covereth a delusion of Satan, must evidence it selfe to come from God. Delusions may pre­tend to the Word, but the annointing with­in, teacheth the Saints, what is indeed accor­ding to the Word.

Arg. 4. From the Lords ordaining the in­being, or in-dwelling of the Spirit to be an evidence of our Adoption: if it selfe were inevident it could not conduce unto that end: for, every reason from whence any Conclusion is collected, must be clearer then the Conclusion it selfe: onely light can ma­nifest, Eph. 5.13. That which evidenceth ano­ther thing to me, must needs it selfe be more discernable. It were impossible for a man successully to try his state by the inhabitati­on of the Spirit, if that were not more ma­nisest then his state. And indeed what can e­vidence its indwelling, but it selfe?

Now, this is often made the Rule for try­al; as, Rom. 8. v. 9. Ye are not in the flesh, but in the Spirit: Now how shall we know that? [If the Spirit of God dwelleth in you] and it is added [He that hath not the Spirit is none of his]. [Page 75]2 Cor. 13.5. Examine — Know ye not that Christ is in you, except ye be reprobate? 1 Cor. 3.16. Know ye not that the Spirit of God dwelleth in you? 1 Cor. 6.19. By all which it may ap­peare that the Spirit doth give test monie to it selfe, in some of its operations, or evidence that neither Satan, nor any Creature can be the author of them.

Object. But the Spirit is not discearnable in its essence, but in its operations.

Ans: 1. The application of promises is a special worke of the Spirit, wherein its pre­sence is as discernable, as in any other of its operations.

Ans. 2. Those which are the witnessing acts of the Spirit, have the greatest aptitude to afford soule-satisfying manifestations of the Spirits presence in themselves, of all other: for, the intention of the Lord in them is, to manifest adoption to the soule, Rom. 8.16. And, seing a knowledge of its presence in the acts is a maine requisite unto Assurance by them; hence, they cannot fall short of dis­covering that.

These operations have more then ordina­ry light, life and strength in them; they dif­fer in their brightnes from other concurren­ces of the Spirit, as much as the clearest Sun­shiny day, doth from that which is most dark and cloudy: and therefore if ever the Spirit [Page 76]be seen in any operations, it is in these which are the brightest beames of this Sun. The Spi­rit by a secret touch irresistibly striketh the soule into such cleare, firme, and strong ap­prehensions and perswasions of its adoption, that though it meeteth with much within and with ut; from Satan, its owne heart, and Christian friends, to worke it into a contrary perswasion; yet, it cannot but say, as, Job 19.25. I know — or, as, Rom. 8.38. I am perswaded — As, the Spirit giveth effectu­al Convictions of sin that the soule cannot deny its guiltines, which formerly hath as­serted its innocency; and that without en­quiring whither the Spirit hath done this or not: So, it doth worke effectually into a per­swasion of Adoption, that till afterward, it doth not, cannot, or need not reflect to en­quire whither it were the Spirit or no. And so the essence of the Spirit may not be dis­cerneable, and yet the testimonie may be sure to the soule: by operations it may conclude the presence of the Spirit. Yea, the Spirit doth not onely give such a perswasion, but also it discovereth some invincible grounds, and giveth such undenyable demonstrations, both of its owne presence, and of the reality of what is spoken, that as one under power­full Convictions thereof, it cannot but fall downe before it, and say to the Spirit, as they [Page 77]did to Christ, Joh. 16. ver. 29, 30. Now thou speakest plainly, and speakest no proverb, by this I beleeve that thou comest forth from God. As, from some Divine Attributes, that shine forth e­minently in those witnessing acts.

1. The Spirit causeth the soule to take no­tice of Divine wisdome in the application of promises: as, in the season of their coming in, and sutablenes unto its present conditi­on, and in the manner of their working; it findeth how Satan was defeated in his enter­prises thereby; his methods and snares dis­covered, and he confounded, and then the soule cannot but cry out, as, Rom. 11. v. 33. O the depth of the riches of Gods wisdome —

2. The Spirit giveth it to see Divine power improved for it in a glorious way: and hence Eph. 1. v. 18, 19, 20. He beggeth the enligh­tenings of the Spirit for them, that they might know, v. 19. what is the exceeding greatnes of his power to them-ward who beleeve &c. The Saints often feele a Divine power in the application of promises—but they cannot tell who is the agent, whither Satan or the Spirit; and so the Apostle asketh that they might have a distinct knowledge hereof: which argueth, that the Spirit discovereth that there is an improvement of its owne power (and so e­videnceth its owne presence) in some of its actings; especially in giving a knowledge [Page 78]of the hope of calling, as, v. 18. And the Spi­rit convinceth hereof, by the exceeding great­nes of the power which is put forth. 1. It overcometh the heart into an acceptation of the promise: the soule seeth its owne utter insufficiency in it selfe, to make such an ap­plication of a promise, as now it hath felt; and an utter aversnes, and reall backward­nes thereunto, though there had been abili­tie. It was ready with Sarah to laugh at the newes of the promise, or to say with those, 2 King. 7.2. If the Lord should make windowes in heaven, it could not be accomplished to me: and yet it was not able to withstand the power that did draw it that way. 2. It overcometh Satan: the Spirit discovereth how Satan rai­sed his utmost opposition against the closure with the promise, and many temptations are brought to fresh remembrance, whereby he sought to keep it at the greatest distance from it: yea it seeth the same power that draweth to the promise, laid out to the utmost against Satan therein. And from hence (saith the Spirit) it could not be thy selfe or Satan, for both run crosse to it, and therefore it must needs be the Divine Spirit that hath done this.

3. The Spirit convinceth it of Christs faithfulnes herein: Psal. 89. v. 1, 2.5.8. I will make knowne thy faithfulnes to all generati­ons. [Page 79]v. 8. Who is a strong Lord like unto thee? or to thy faithfulnes round about thee? So, a soule after such a testimonie is exceedingly taken up with the faithfuines of the Lord, that it speaketh to God after this manner. Thou didst formerly enable me to a depen­dance on thy selfe in this promise, and when my heart flagged, fainted, failled, and gave over all hopes of it, yet now hast thou ac­complished it, and throwne the mercy into my lap, and discovered thy faithfulnes when I was unfaithful.

4. The Spirit convinceth it of Divine goodnes, in the application of the promise: Psal. 31. v. 19. O how great is thy goodnes—his soule is even swallowed up with admira­tion at the extensivenes of it [O how great—] & v. 21. Blessed be the Lord that hath shewed me marvellous kindnes-What maketh him so much wonder at Divine goodnes? v. 22. I said in my hast I am cut off—Neverthelesse, thou heardest—So, the Spirit causeth a soule to see, how full of distrust that hath been, how ready to say that it was neglected of God, and how, ne­verthelesse, the Lord dealt thus and thus gra­ciously with it, and it cannot but cry out, O how great is thy goodnes! it is even wrapped up as into the third heaven, and so taken up with redeeming love in the application of some promise, as for the time, nothing can [Page 80]put it upon a denyal, of the working of this love towards it.

And thus I have shewne what is the prima­ry evidence.

By all that hath been said, it may seeme that this Question [How a soule may know this Testimonie?] is needlesse for such as are actually under it; seing the very worke of the Spirit is, to give a knowledge of Adopti­on. But in regard.

1. Afterward the Spirit may suspend its operations, and then the soule may questi­on it.

2. Some have strong Conceits and Opini­ons, that they injoy this more Immediate te­stimonie, of the Spirit, when they are meerly under delusions: and this first answer, though it holdeth out the primary evidence of it, unto those that really injoy it, yet it may seeme not to reach so farre as to discover who have it not.

3. Immediate testimonies have admitted of signes for their Confirmation to us. Luk. 1. v. 18, 19, 20. Matth. 3. v. 16, 17. Act. 2. v. 2, 3, 4. Hence, (though I suppose such signes are ceased) yet, it not being inconsistent with the nature of an Immediate testimonie, to as­sert some inferiour evidences of it: and seing the Spirit doth accomplish some spiritual works in the soules of Saints, in and by its [Page 81]witnessing acts, which may supply the place of those extraordinary signes, therefore I shall speake further.

CHAP. XIII. Of what doth Secondarily Evidence the truth of Immediate Testimony.

Ans: 2. THe Secondary Evidence of the more Immediate Testimonie is Faith: there are some eminent acts of faith drawne out by it; but Delusions of Satan or the single testimonie of our Spirit, leane without these.

1. Faith is exercised upon Christ in that witnessing word which is applyed: that, look how it is to act upon any other word, in the same way and manner it doth upon this. The Spirit applyeth the promise, but faith, receiveth it, Heb. 10. v. 22. In full assurance of faith — if a soule hath attained full assurance, faith hath a hand in it, or it is brought in by beleeving: and therefore faith is called the evidence of things not seen. Heb. 11.1. There are varietie of examples in that Chapter, of faith's acting upon various occasions. Now, if such acts be drawne out upon witnessing words, as carry a correspondency with them, unto those in Ahel, Abraham, Moses, &c. upon [Page 82]other or such words, then they are Conclu­sive or witnessing. And a reflexion upon those acts of faith must needs be very usefull and conducible towards the discovering a testi­monie to be from the Spirit. A reviewing of an Evidence is enough to decide the Contro­versie.

2. Faith is exercised upon Christ in other promises, besides that which is witnessing: whil'st the soule was full of feares and que­stionings about its interest in adopting love, it acted faith very little in comparison of what now it doth. Whatsoever the witnes­sing word giveth it assurance of, faith now liveth upon Christ in the promise for it, Heb. 10.38. The just shall live by faith. Psal. 25.2. O my God, I trust in thee. Psal 63. v. 1.8. When a soule hath a sight of propriety in God, this putteth it upon redoubled actings of saith. If it can say [my God] it cannot but say [I trust in thee]. Delusions set not faith upon the wing for the mercies that it supposeth it selfe to have interest in. Nay, they doe hin­der the actings of it. Revel. 3.17, 18.20. She neglected making out to Christ for all, yea shut the doore of her soule against him, that Christ stands without knocking, and cannot have admittance so long as the voyce of her owne Spirit was attended to.

Object. 1. But when is a word or promise [Page 83]received by faith? and so, when doth faith evidence a testimonie to be no Delusion?

Ans. 1. When the heart is commanded into a perswasion of Adoption by the wit­nessing word, as an act of obedience to the Lord: not barely when there is a giving in of a word (as I shall shew in another place) but when the Spirit overaweth the soule, with the Majestie that cometh alongst there­with, to yeild subjection to it. Psal. 42.8. The Lord will command his loving kindnes — he not onely offereth it to the soule, and leaves it to freedome whither it will own it or not, but he exerciseth his Soveraignty, and useth a Commanding voyce, that his loving kind­nesses must visit it; and that in a sensible way, for, he addeth [his Song shall be with me —] Psal. 111. v. 9. He hath sent redemption to his people, he hath Commanded his Covenant — as when he cometh with a word of Conviction he commandeth stout-hearted ones to a sub­mission; so, he commandeth his Covenant,. i.e. his promises, unto his people, by cau­sing them to owne him therein. Psal. 133.3. He commanded blessing—Thus the Spirit com­mandeth assurance into the Saints by pro­mises, and commandeth faith to owne his loving kindnesses; and so, not barely a per­swasion that this promise or that mercy is mine, doth make the act of faith evidencing, [Page 84]but that Divine authoritie, that attended the word to the heart, and caused it to give cre­dit thereunto, out of respect and reverence to the Lord the Speaker. Not every one that hath a perswasion that Christ is his, doth in­joy the witnessings of the Spirit: for Baalim said, My God, Numb. 22.18. and yet had not interest in God, as his God: and they Matth. 7.22. shall be consident of their interest in Christ, and yet shall be found without it.

Satan doth raise such false confidences in many prophane wretches, and backeth them with some Scriptures; as, that God willeth not the death of a sinner, and Christ came to save sin­ners &c. and their owne Spirits conclude, that they are the sinners he came to save. But unlesse such words have commanded the heart into such a perswasion out of respect to the Lord, they are not evidencing.

2. When those undoubtedly sinfull ob­jections, that swarmed in the soule before, are suppressed by the reception of the word: unbeliefe is the great sin, yet soules are more unapt to be sensible of, and affected with that, then with other sins. But, if the Spirit hath acted faith upon Christ in any promise, then it is pained and afflicted with the re­membrance of its former mistrustfulnes, and riseth up in opposition against it, as, Psal. 42. v. 5.8. Why art thou cast downe O my soule, why [Page 85]art thou disquieted within me? hope in God — Before it gave way to, and fed the carnal rea­sonings of its owne Spirit, against the free promise of God: but, now it calls off its heart from these, and calleth it up to trust­ing in God.

Faith is called an Evidence, Heb. 11.1. it is a Logical terme, importing a Convicti­on by way of dispute, As reason doth by premises draw up certain Conclusions about matters within its Sphaere; so, faith, doth something answerable, (though the things it is conversant about, be out of the reach of sense and reason) that doth in able the soule by scriptural principles and grounds to dis­pute downe cavils and carnal reasonings a­gainst the free promise, and thus it is an Evi­dence. Delusions doe stupifie men, that they seeke not for a satisfactory deliverance from objections: but, the Spirit like the Sun cau­seth such mists of darknes to flee away, and putteth enough into the mouth to answer Satan in all.

3. When its reception of the word or pro­mise causeth selfe-abasement: Matth. 15.27. The woman was so deeply sensible of her unworthines, that she acknowledgeth her selfe to be a dog, and then presently Christ owneth her faith, v. 28. O woman great is thy faith. Great faith causeth great selfe-abase­ment. [Page 86]When all matter of discouragement that is throwne in the soules way to its mer­cy, tendeth to the making it sensible of its owne nothingnes, and yet causeth it to lay faster hold of the promise; and when the stronger its assurance of the mercy be, the greater selfe-annihilation and the lesse selfe-confidence, then faith is acting, and Christ taketh notice of, and setteth a Character of respect upon such acts of faith.

But that which causeth selfe-advancement is the voyce of thy owne Spirit, or a delusi­on of Satan. Mark. 14.31. Peter was carried out with vehemency of affection and resolu­tion for Christ; he declared his preferring Christ before his owne life, and yet this was but the voyce of his owne Spirit, because it did spring from selfe-confidence, which is opposite unto faith.

4. When the heart is carryed out Christ-ward by the reception of any promise: be­leeving is often called a coming to Christ, as, Joh. 6. v. 35.37. And on the other side, soule departures from God, are resolved into un­beleife. Heb. 3.12. when there is, not onely a perswasion wrought by the promise, that Christ is mine &c. but, the whole heart run­neth out after Christ upon the application of it. If it taketh the promise as from his hand. Eph. 3.6. and owneth him in the pur­chase [Page 87]of the mercies it is assured of, & builds its confidence upon him for the communica­tion of them, and is layd under strong obli­gations & engagements to Christ for them, it cryeth out, What shall I render to him? Psal. 116.12. accounting nothing too deare for him, and maketh improvement of them by and for Christ, then the word is from Christ. So, Rom. 8. v. 35. Who shall separate us from the love of Christ? i.e. from that love wherewith we love Christ; and thence he addeth; Shall tribulations, or distresse, or persecution or famine &c. i. e. None of these hardships, shall breake off our love to him. v. 36. As it is written, for thy sake we are killed all the day long — And when was their love to Christ so strong? v. 33.38, 39. It was when their perswasion was as strong of the love of God in Christ to them. And now they oppose Christ without them, against all charges. v. 33. and not the per­swasion within themselves: yet, that perswa­sion was usefull that way, not abstractively from Christ, but as it was a furtherance to their heartie owning of him. Faith maketh use of such a generall, as that Christ dyed, against all charges, that are brought in a­gainst a particular soule.

You may have such strong confidences of your interest in the love of God in Christ, as no arguments a man can use, can beate [Page 88]you off from these, and yet you may be de­luded, if your hearts be not answerably drawne out after Christ, to the strength of your confidences. But if they be built and botromed upon him, and his free favour in the free promises, as, Psal. 30.7. And if your affection to Christ rise as high, and be as strong as your perswasion of his love, then you have injoyed the witnessings of the Spi­rit.

And thus, there are many things in that faith which receiveth witnessing words, be­sides the perswasion of the thing witnessed, which may difference a testimony of the Spi­rit in this more Immediate way, from a de­lusion of Satan, or our owne Spirits.

Object. 2. But may I not be very liable to be deceived about such acts of faith, seing no Scripture, either expressely, or by Conse­quence, saith of any particular man, that he is united to Christ, Adopted, Justified, &c? Surely a certainty of faith cannot be obtai­ned of this, because it is unwritten.

Answ. The soule may have a certainty a­bout this as well as other acts of faith, if it be in a fit capacitie to judge of any, and duely considereth all requisites unto the specifica­ting of an act of faith, and all the ingredi­ents or concurring acts of the Spirit in ap­plying of such a promise. And the better to [Page 89]evince this and answer the objection, I shall lay downe three things, which will much conduce to cleare this Coast.

1. The act of faith may be a clearer evi­dence of its being of the right stampe, then the object: a man may have a right object for his faith, & yet not having a right act about that object, his faith can witnes nothing: thus, Joh. 2.23. Many beleeved [in Christs Name] Here was the right object of faith, as you may see, Joh. 1.12. and yet their faith is vaine, v. 24, 25. and no evidence. So, Joh. 8.30, 31. They beleeved on Christ, and yet they had not God but the Devil for their Father. v. 34, 39.44. So Act. 8. v. 13. Yea, Jam. 2.19. The Devils beleeve that there is one God and tremble — and the Apostle declareth this purposely to prove the defectivenes of faith, though it may have a Scriptural ob­ject.

A man may put forth but a natural act, about a supernatural object; may have but a humane faith about Divine things, 1 Cor. 2.5. There is more required unto the specifica­ting of true faith, then this, that there be a crediting or assenting to what is written.

Now, if the Nature or Quality of the act of faith, be considerable and must be discer­ned, before Son-ship can be concluded from it; then, seing those differencing things a­bout [Page 90]the act, are to be found in that faith which is drawne out in the application of witnessing words; hence a man is no more liable to be deceived in this, then in other acts of faith.

2. The Scriptures declare such as doe rightly beleeve to be adopted and justified, and determineth what faith is. Joh. 1.12. Rom. 5.1. Act. 13.39. By him all that beleeve are justified —

And the giving such a Characteristicall note, must needs be a particularizing of them, as well as if the Lord should call them by name, and say thou John, Thomas — thou art justified or Adopted. If Legacies be given though their names which they are given to, be not expressely mentioned in the Will, yet a distinguishing Character is equivalent to a naming of them: so, faith is made a charac­ter of Adopted ones, and so it is written and by good Consequence it may be concluded from the Word who are adopted.

3. The supervenient act of the Spirit in the effectual application of a word is enough to particularize it unto the soule, and then the Word it selfe is witnessing: it is no where written in Scripture in expresse termes, that Luther or Calvin shall be raised up at the last day; yet seing the generall words about the resurrection, doe include all particulars un­der [Page 91]them: hence, it is not improper to say it is written, that they shall rise againe: but, though the Scripture saith it, yet, it was the Spirits application of those generall words that caused them to beleeve their owne re­surrection.

It is no where written that this or that person shall beleeve, or that he shall have convictions, or supportments &c. by this or that Sermon; or, that this Scripture shall be usefull to these ends to one soule, and ano­ther Scripture for the same ends to another &c. but there are some special operations of the Spirit necessary, and hereby a generall Call is made particular, and so this soule be­leeveth on Christ, when many that heare the same Sermon and by the written word had a Call as well as he, yet beleeve not.

And, hence, many Scriptures are pressed that have a direct tendency to worke a con­viction upon a man, and prevaile not; but as last one word is singled out and worketh mightily that way. At the same word, Act. 17. some mocked, v. 32. others beleeved, v. 34. & hence many words sutable to a soules condition may be viewed and yet are not succouring, and at last one culled out from rest affordeth much releife to it.

All which, doe abundantly evidence that the operation of the Spirit is sufficient to [Page 92]particularize a word to a soule, and that the Spirit is ordinarily afforded for such ends. No soule is converted, but there is such an appropriating of Gospell invitations to it. And the like Concurrences of the Spirit with some words, will make them witnes­sing, which make those convincing, conver­ting, supporting &c. and the testimonie will be as scriptural as any of those other works, which are frequently wrought by the Spirit as all grant. And seing in those testifying acts by a word, the Spirit operateth as effica­ciously, and usually in a more eminent way then at other times; hence, they are as visible and acts of faith here, as evident as about o­ther words.

All which being laid together I cannot but reckon the assurance of salvation to be a certainty of faith. The Conclusion being drawne from Scripture both directly and by Consequence. Though the word alone doth not witnesse, yet by the Spirits application of it to the soule it doth, and that must be by faith. Indeed the Spirit properly could not be said to witnesse that [we] are the Sons of God, nor hardly were a witnes at all if the testimonie were not a certainty of faith, and to be received upon the credit of the revea­ler, so as if it came from another, as Satan &c. it were not to be owned. And hence, [Page 93]1 Joh. 4.16. We have [knowne] and [beleeved] the love that God hath to us. And it is a hainous sin not to give credit to it, and that because the Spirit is the witnes. 1 Joh. 5.9.

And, heaven or Eternal life is absolutely promised unto all beleevers. Hebr. 9.15. That by the meanes of his death — they which are cal­led might receive the promise of eternall inheri­tance. Jam. 2.5. Joh. 3.15. That faith and hope are to act upon these, as well as other words, is undenyable: what use else doe they serve to? and how else can those that are called receive them? see Gal. 3. v. 18.22.29. 1 Thes. 5.8. Let us put on for an helmet the hope of salvation. Titus 1. v. 2. In hope of eternall life, which God that cannot lie promised—whi­ther this faith and hope be raised by a pre­sent particular application of the promise; or by a reflexion upon foregoing acts of faith; either way they must be Divine, be­cause built and bottomed upon the promise of God, who cannot lie. And if the latter way, that strongly proveth that the inter­veening of reflex acts, cannot hinder assu­rance from being a certainty of Divine faith.

I might give other secondary evidences of this immediate testimonie: as, the soule is enabled to discerne many of its former ex­periences at such a time, and many gracious [Page 94]effects are produced by it &c. but these are more fully opened else-where, especially un­der the generall evidences.

Object. But many have had flashes of joy, in the reception of the word, Luk. 8.13. yea, have been raised unto a high degree of hope, and even a triumphing joy, who yet have been hypocrites, Job 8.13. & 27.8. Job 20. v. 5. and others have been made par­takers of the Holy-Ghost, and have tasted of the heavenly gift, & the good word of God, and the powers of the world to come, and yet have been under delusions all this while. Hebr. 6. v. 4, 5, 6. How shall I discerne that I goe beyond these?

Answ. There are many things already hin­ted that will difference the testimonie of the Spirit, from such slashes as these are: but fur­ther.

1. The witnessings of the Spirit cause glo­rious transsormations into the image of the word; delusions or common workes of the Spirit leave without these. A man may par­take of the Holy-Ghost, in the gifts of it, as Saul did, 1 Sam. 10.10. and yet no imprint­ing of the word in the heart. Some one affec­tion, as joy may arise upon the reception of the word, as Matth. 13.20, 21. and yet the word have no root, Mark. 4.6. the heart not be changed into the nature of it: but when [Page 95]the Spirit worketh effectually by a word, then there is a counterpane of the word in the heart, and hence, Jerem. 31.33. Hebr. 8.10. The Lord doth promise in the new Co­venant, to write his word in their hearts: some principles and dispositions or inclina­tions are wrought within, that have a lively resemblance in them unto the word, 2 Corin. 3.3.18. We — beholding as in a glasse the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord.

Saith Mr Forbes, the working of the Spirit in the wicked is like the smell of an Apothe­caris Shop: which one that passeth by, recei­veth, although he never carry any of these odoriferous things with him. But, the wit­nessing of the Spirit to the Elect is by impar­ting the thing witnessed to the soule, and making it really to possesse it. So that if a man could see the soule of a true childe of God, he should see engraven in it, mercy, peace, love, righteousnesse, life, joy, and Christ himselfe. All the promises of God in Christ, being written therein according to the Covenant of God.

2. The witnessings of the Spirit, have pow­erfull operations in the heart towards the attainment of spirituall, Gospell ends there: The end any worke driveth at, is a great dis­coverer [Page 96]what it is, if a man be not lightly, but effectually carried out after it. The noise of heaven and happines, is taking, even with carnal hearts.

Many, with the yong man in the Gospell, Matth. 19. v. 16.22. may be inquisitive after eternall life, and have desires to enjoy it, and take much paines to seeke after it, and be ve­ry sorrowfull at the thoughts of missing of it, and these imply, some tastig of the hea­venly gift and the powers of the world to come. Hebr. 6. v. 4, 5. A man may be elevated with raptures of joy upon a supposed inte­rest in heaven, and all this may be but in a natural way; like Haman he may, thinke, whom will the Lord honour but my selfe, Esth. 6. v. 6. but with the yong man he may minde earthly things more then Christ, or eternal life, ver. 21, 22. Saith Forbes, as a Physitian that hath prepared a comfortable potion for the health of a beloved patient, he will give to others a little of it; to make them apprehend the tast of it; but, not so as to have any strength to make any operation in the stomacke: so, the Lord may let some carnal men discerne some goodnes in Christ and eternall life. But, these tasts doe not make them partakers of the refreshing power of these. They may be wrought into a great reformation, and a glorious outward pro­fession [Page 97]hereby; but, they have not such an operation as to cause their hearts to mount up Christ-ward, and place their satisfaction in him alone. But the speakings of the Spi­rit make the soule cry out, as, Cant. 5.10, 11. My beloved is white and ruddy, the chiefest amongst ten thousand &c. v. 16. He is altogether lovely. A soule at such a day cannot but rec­kon Christ the top of its glory, and it can finde no rest, but in him and Communion with him, and the smiles of his face; all other things are nothing to these, in its account. Reall-tasts that the Lord is gracious, cause the soule to disrelish carnal delights, and imbitter those sweets to it. Saith the soule, should I be taken with the smiles of Crea­tures, is not the smiling face of Christ bet­ter? should I be drunke with the sweet cups of worldly delights, is not the Wine in Christs Cellar better? should I feed up­on ashes after Christ hath led me into his banqueting house? O no. Whither should I goe? Thou hast the words of eternall life.

But, I shall proceed to the other Questi­ons.

CHAP. XIV. Shewing how a soule may know that the Spirit hath witnessed its Adoption by bloud.

Qu: 2. HOw may a soule know that the Spirit hath witnessed its Adop­tion by Blood?

Ans: 1. From the New Covenant or the free promise: we are not to thinke that there is an application of material blood; but the Gospell discovereth that the bloud of Christ which was shed upon the Crosse, was intend­ed and is usefull, for Justification, Redemp­tion, &c. and offereth it, for such uses and ends unto particular soules. The application of blood is by faith: Rom. 3.25. and there­fore it must be by a promise, because faith ever must have a Divine word to fasten upon, and Rom. 10 v. 8.10. The Apostle checketh & reproveth for such carnal apprehensions, as, that we must clamber up to heaven for the blood of Christ: No (saith he) the Lord reacheth it forth, and maketh it nigh to us, in or by the word of faith: and the same word promiseth beleevers that they shall be saved. v. 9. So that, a Divine word is the in­strument for the conveyance of the blood of Christ unto soules, and for their assurance [Page 99]of salvation thereby. This is Gods Deed of gift, which they have to shew for their right and title to that blood, and all advantages that come by it: and their Acquittance or discharge from the debt they did owe to Ju­stice. Many are possessed with apprehensions that it is impossible to attaine assurance of interest in that blood of Christ, and are filled with inward porplexities about it, for want of considering the written word as the means of conveyance. Whereas, if the promise of it be yours, the blood in the severall uses it ser­veth to, is yours also, and that ought to sa­tisfie you: for there is an inseparable con­nexion between blood and the Covenant. Heb. 10. v. 16.19. & 12. v. 24. & 13. v. 20.

And your Conclusions of interest in any priviledges that come in by it, ought to be grounded, and built upon a free promise, Gal. 3. v. 18.22.29. Hebr. 9.15.

2. From Cordiall acts of faith in the ap­plication of the blood of Christ: Faith is ne­cessary to make the promise become particu­lar to a soule. Rom. 3.25. Rom. 10. v. 8, 9.10. With the heart man beleeveth unto righteous­nesse—

1. There must be beleeving; which is the acceptation of that blood from Christ, in the free promise:What beleeving is, as it hath reference to Justification. or a consenting to the free offer of [Page 100]it, that it may be usefull to the soule in par­ticular for such ends as it serveth to. If thou haft heartily accepted of it, then the promise and the blood or righteousnesse of Christ tendred therein, are both undoubtedly thine. The primitive act of faith, doth not consist in a perswasion that Christ is mine, or shed his blood for me: this (as M^r Burroughs saith) is, the creame of faith, the riches of saith: and a man must be interested in that bloud in order before that beliefe, else it is a false faith. But, beleeving must consist in consen­ting or receiving; to answer the offer. And hence, receiving Christ, and beleeving on his name, are made one. Joh. 1.12. And, in this respect Justification is so often ascribed to Faith, in opposition to workes. Rom. 3. v. 20.28. We conclude that a man is justified by faith, without the deeds of the Law. Gal. 2.16. Know­ing that a man is not justified by the workes of the Law, but by the faith of Jesus Christ.

By faith. i. e. by a righteousnesse which is attained in a way of Receiving, not in a way of Doing. It lieth out of a mans selfe, is not a mans owne but by free donation on Gods part, and reception on his part. And hence the Apostle maketh that the grand difference, between the Law and the Gospell. Rom. 10. v. 5. Moses describeth the righteousness which is of the law, that the man which doth those [Page 101]things shall live by them. But in opposition to that, he declareth the voyce of the Gospel to be [beleeve with thine heart, and thou shalt be saved. v. 6.9.]. And,Fidei attribuitur salus non tanquam causae: sed tanquam instrumento. Ne (que) enim fides vis illa est, ut possit serva­re: sed tota vis est ill [...]us qui per fidem apprehēditur, nem­pe Christi. Fayus. why is it by beleeving? v. 10. For, with the heart man beleeveth unto righteousnesse — i. e. Faith carrieth a man out of himselfe, and findeth a righteous­nesse in another, which availeth to justification and life. And thus Faith doth justisie, not as a Grace, or as a worke or Quality; but as a meanes or instrument Commissionated by the Lord, for the reception of that blood of Christ which doth justifie. And hence it is called the righteousnesse by and through faith. Phil. 3.9. Rom. 10.6. It is not the act but the object of faith that Justifieth.

2. There must be cordial acts of faith. Rom. 10 v. 8, 9, 10. the heart is three times required in these three verses, and an infalli­ble Assurance of righteousnesse and salvation is given to all those that beleeve with it: and without that the faith is vaine. Joh. 2.23. Many beleeved — and yet Christ did not owne their faith, because their hearts were wanting. v. 24, 25. & Act. 8.13. Simon Magus beleeved and yet was in the gall of bitternes still. v. 23. and the defectivenes of his faith was in this, his heart was not right. v. 21. [Page 102]When it is [with the heart] many of the fol­lowing particulars will discover.

3. From its preferring that blood before all other things: Phil. 3. v. 8, 9. Paul recko­ned Church priviledges losse, birth-privi­ledges losse, creature-injoyments losse, i.e. with the neglect of the righteousness of God by faith; and he placed all his gaine, in gain­ing that: and 1 Corin. 2. v. 2. I determined not to know any thing among you, save Christ Jesus and him crucified. i. e. I preferre the know­ledge of him in his death before all other things.

Some men doe not rest upon any other righteousnesse, nor this neither. Rom. 9.30. The Gentiles followed not after righteousnesse. Others, may follow after righteousness, yea and cry earnestly for the blood of Christ to; but, riches, honours, pleasures, performan­ces, carnal company, base lusts, something below or besides Christ is more affected. Joh 5.44. Revel. 3.17. Rom. 9. v. 31, 32, 33.

But do'st thou finde such an utter empti­nes, in all things besides his blood, and so thirst after this, as nothing else can quench thy thirst? wouldest thou be full of distresse, under the fullest & most desired injoyments, without this blood? can nothing else afford quiet, contentment, or satisfaction besides that? Is that the great busines, thy minde is [Page 103]taken up with, and that thy thoughts are spent upon? is the attaining interest in it, that which thou makest thy scope, drist, and designe, the end thou aimest at, and point thou art centred upon, in the ordinary mo­tions of thy soule? this speaketh a heartie receiving of it, and so it is witnessing.

Object. But what should raise a soules estimation of that blood so high?

Ans: The excellent or admirable uses and ends it serveth to. It is usefull.

1. To Justification and salvation. Rom. 5. v. 9.18 By this men are freed from con­demnation; delivered from the curse, not onely in respect of paine, but also in respect of losse. Its usefulnesse towards the re-ob­taining communion with God, and the gra­cious presence of God, from which they must have suffered perpetual banishment without that, should make them prize this blood above all other things.

2. To Reconciliation. Coloss. 1.20. Rom. 5.1. By this blood there is acceptation into favour with God againe, whose favour is better then life, and a blessed amity, and con­cord is established between God and soules; when else there would have been an eternall quarrell. The Lord will become a friend againe, will open his bosome, reveale his se­crets, expresse his love, to all those that ob­taine interest in this blood.

3. To the obtaining liberty for nigh ap­proaches unto God: Eph. 2.13. Made nigh by the blood of Christ. Heb. 10.19. Having bold­nesse to enter into the holiest, by the blood of Je­sus. By this it may have accesse to him, and may have hopes of successe in all its addres­ses to him, and there may be sweet enter­course between them. And these are advan­tages that come in by this blood, which may render it preferred before all other things.

4. From the renuntiation of whatsoever standeth in competition with the blood of Christ, in those uses and ends it serveth to: A man may beare up himseife with Christs shedding of his blood for sinners &c. and hereupon was confident of salvation, but if there be a going about to establish a mans owne righteousnesse, there cannot be a sub­mitting to the righteousnesse of Christ at the same time. Rom. 10.3. the heart cannot be engaged to irreconcilable oppofites at once. The great thing magnified by carnal Gospellers is, their owne righteousnesse, but Paul declared an utter unwillingnes to be found in that, or in any thing but the righ­teousnesse of Christ, Phil. 3.9. Yea, he dif­ferenceth Saints from others, by their having no confidence in the flesh, v. 3. and calleth his great priviledges and blameles Conver­sation, flesh. v. 4, 5, 6. A beleever, by want [Page 105]of illuminations, or violent temptations, may be hurryed into a resting upon some particular duties, but the determinations of his will, and the maine bent of his inward man, are against it. He would not for a world offer such dis-respect to Christ, and declareth his utter disallowance of it afterward.

Many acknowledge that they could never have yeelded perfect obedience to the Law, but must have been under the curse still, if Christ had not taken away the rigorousnesse of it: and now, they build their confidences upon Christ in conjunction with their own actings, in this way of mitigation; as, their praying, reading, hearing, loving and ser­ving God, and offering no wrong to their neighbour &c. but as, Gal. 5.2. If you be Circumcised, Christ shall profit you nothing. It is evident that they did expect to be profited by Christ: but, (saith the Apostle) if you seeke to be justified by any one worke, and Christ together, then you looke for justifica­tion according to the tenor of the Law, and so will have no advantage by Christ, but are debtours to the whole Law, as, v. 3, 4. Such men own merits in practise, when they pretend to deny them in their judge­ments. Faith is a necessary and effectuall meanes of our participation of Christs righ­teousnesse, which is indeed availeable to Ju­stification. [Page 106]And Gospell workes, with faith, are usefull for the manifestation thereof. Jam. 2. v. 18.24. And thus they may raise expectations of salvation, as speaking them interested in Christ and his obedience, which undoubtedly hath salvation promised to it. But neither faith nor workes can be the least particle of that righteousnesse which the Lord hath promised [the salvation it selfe] unto. 1. Because the two wayes of faith and workes, are incompatible one with the other, and so can admit of no mixture: Gal. 3.12. And the Law is not of faith — i. c. Let no man thinke to mixe them together; for, the Law presents to God a mans owne righ­teousnesse [He that doth them, Die­dat. shall live in them] but faith receiveth Christs righteousnesse for a gift. No man can attaine eternall life with­out the righteousnesse of the morall Law, or Law of workes. In the way of workes, a man is to fulfill this righteousnesse himselfe. In the way of faith it is fulfilled for him, by his surety, Christ; and he is made a partaker of it by receiving. Rom. 5 v 17, 18, 19.21. Hebr. 9.15. Gal. 3. v. 12, 13.

2. Because then the reward should be of debt, and so not of grace, either of which are contrary to. Rom. 4.4. To him that work­eth is the reward reckoned not of grace, but of debt. Perfect obedience due and owing [Page 107]to God as Creator, and without a promise intervening, could not have made God a debtor to his creature; neither could that have been of value to deserve life. But if man had yeelded perfect obedience; then by vertue of that Covenant or promise, of Do this and live, it had become a debt. Now, if Evangelicall actings had such a promise made to them, or if the promise were partly to Christ, and partly to them; then indeed, there were more of grace in the condition, but the promise were equally binding, and so, the reward were no lesse of debt, after the performance of it. Salvation is a debt to Christ, but onely free grace and the satisfac­tion of Christ, (not our Evangelicall obe­dsence) can make it a debt to us: or can make any promise establish an obligation upon the Lord, to give out life, or salvation to us. Act. 4.12. Neither is there salvation in any other. 1 Cor. 3.11. Isa. 63.3.

5. From its freenes in choofing and ac­cepting of the blood of Christ for the uses and ends it serveth to: A man may have re­course unto God as Creator, and use earnest­nes for mercy, and yet not finde it. He may plead a promise, and that with importuni­tie, and yet misse of salvation, if he taketh it not as, [in Christ]. For, the Lord hath made no promise, but in Christ. Eph. 3.6. 2 Cor. 1.20. [Page 108]and is resolved to be mercifull unto none, but in the way of the Mediatour; and hence Christ is called, the Mediatour of the Covenant. Hebr. 8.6. & 9.15. & 12.24. Not one Co­venant mercy, but must passe through his hands unto soules. So that, if your hearts have not owned his Mediation, his blood cannot be witnessing to you. Many will not come to Christ that they might have life, and peace. Luk. 19.41, 42. Joh. 5.40. Na­ture is averse to being beholden to another for all, and so, many doe not owne the way of salvation. But, there may be a crying out earnestly for the blood of Christ, and if it be by constraint, so as the bent and inclina­tion of the soule be not that way, then it is not with the heart. Deut. 5. v. 24, 25.27. Israel engaged that whatsoever the Lord should speake to them by Moses, they would heare and doe it: and doubtles they meant as they said; for, the Lords uttering his voyce out of the fire, and striking them with the feare of death thereby, this occasioned their making that promise; and yet the Lord saith, v. 29. O that there were such a heart in them — which implyeth more then a possibi­lity, that their whole hearts were not in this engagement.

So, the stingings and awakenings of Con­science, the servile feare of a curse, wrath, [Page 109]hell, damnation — these may force into en­gagements, to owning the blood of Christ: but these being extorted from them, the LORD doth not account their hearts in them.

It is with many, as with one that hath the Gangren, or some sore disease, upon a member of his body, and there is no way to save his life, but by sawing off the member; if the man submitteth to this, yet it is with abundance of unwillingnes, meerly for the preservation of life: so, many finde the voyce of God to be a killing voyce, without a Me­diatour, and to avoyde eternall death, which else is inevitable, they will looke to the blood of Christ; but it is not out of a free choyce, but because they cannot shift it, and escape wrath. I grant, men are to looke un­to the blood of Christ, for freedome from wrath: whither else should they looke for this? and this obtained is a great priviledge. Rom. 5. v. 9. Being justified by [his blood] we shall be saved from [wrath] & Rom. 8.1.

But, a seing God as he is. 1 Joh. 3. v. 2. and a fruition of his favour, and unexpressi­ble tokens of his love, and the attaining ever­lasting communion with Christ &c. these are included in Gospell Salvations, and the o­ther is but the least part of them. And, when the soule freely chooseth this compleate sal­vation, [Page 110]above all other things, and freely owneth the mediation of Christ as the means to it, then blood is witnessing, else not. Psal. 4. v. 6, 7. 1 Cor. 2. v. 2.

6. From its being drawne out with such strength after the blood of Christ, as it hath been after other things which undoubtedly the heart hath been set upon, and had free­dom for: An unbeleevers utmost (if he did come up to it) is not the utmost of his heart, because he is under prevailing engagements to fin and Satan, and is like one in chaines. A loving interposure of the Divine Spirit is necessary to make the heart free for Christ in­deed. Coloss. 2.12. Act. 16.14. 2 Corin. 3.5. Joh. 8.36. A man may in a slighty overly way deale with the blood of Christ, not from terrours of Conscience, but from a presump­tuous freenes, making a light matter both of finning, and going to that for pardon of sin: and such dallyance with the blood of Christ, is despising in Gods account, & such must expect the sorest punishments, in stead of great salvations. Hebr. 10.29. No belee­ver, but can see his heart was set upon some­thing besides Christ, before his beleeving: Now, if the blood of Christ be as attractive as other things have been; and interruptions in its pursuance after that, as burdensome, grievous, and afflictive to it, as they were [Page 111]there: Or if the drawings of that blood be stronger and more forcible then of any, or all other things; that it will leave all be­hinde, it hath placed gaine in formerly, to presse after that; if that hath a commanding power of estate, life and all, then it is accep­ted with the heart, and it is witnessing. Phil. 3. v. 8, 9.14.

7. From its feeling the efficaciousnesse of that blood: mens hearts are said to be sprink­led from an evil conscience, by the blood of Christ Hebr. 10. v. 19.22. & 12.24. when spiritual enemies have brought in strong charges against a soule, and if it might have followed its owne inclination, it would have joyned with Satan against it selfe; yet it hath been caused to oppose the blood of Christ, in the free promise, to all; and there­by it was secured against all the roarings of the Law, & temptations of Satan; that now they are all silenced, their accusations are answered, and a spiritual tranquillity and peace is established there. And when the Lord hath thus given quietnes, then, as, Job 34. v. 29. not sin, nor Satan, nor Consci­ence, none can create trouble. And thus I have discovered, when the Spirit hath wit­nessed, by Blood.

CHAP. XV. Shewing how a soule may know that the Spirit hath witnessed its Adoption by Water.

Qu: 3. HOw may a soule know that the Spirit hath witnessed its Adop­tion by Water. i.e. Sanctification?

Answ: There are two parts of Sanctifica­tion, either of which are witnessing.

1. The separation of the heart fr [...] sin; or a freedome from the Dominion of sin: Naturally the hearts of all men, stand to­wards, and are even destinated to the service of sin. Rom. 6.17. but, after beleeving the heart renounceth subjection to it. There is, in every faculty of the soule a new principle to oppose it. In respect of this, beleevers are said to be dead to sin. Rom. 6.2. i.e. they are become unwilling and unapt to yeeld attention unto the motions of sin, and live­les in the acting of it, yea it hath it deaths wound in them. All they that are in Christ, have crucisied the flesh. Gal. 5.24. Sin is be­come a sufferer in their soules, by the death of Christ. They are said to be, free from sin. Rom. 6. v. 18 22. and have a Divine pro­mise that it shall not reigne or have Domi­nion over them. v. 12.14. And that this doth [Page 113]witnes adoption see Rom. 6. v. 16, 17. It is made a differencing thing of their two states. And v. 22. Being made free from sin, and become the servants of God, ye have your fruit unto holi­nes, and the end everlasting life. & Rom. 8 13.

2. The Separation of the heart to Christ, and to God the Father by him: Act. 11. v. 21. & 26. v. 20. Psal. 4.3. And they are said to partake of the Divine Nature, 2 Pet. 1.4. To be new Creatures, 2 C [...]r. 5.16. because such new dispositions and inclinations are put into their soules, as naturally were not there; and are not the products of meerly naturall principles, though improved to the height.

There is not barely an alteration, but a worke of Creation, else it were not a new Creature.

It is not barely a mutation, or change of Qualities, but a renovation [all things are become new]: not as if nature were destroyed, but perfected, by the infusion of new habits into all the faculties of the soule, which dis­pose them to moove Christ-ward. There is new light let into the understanding, Coloss. 3.10. Renewed in knowledge — And hence there is a discerning of that spirituall beau­tie, excellencie, and perfection in Divine things, which others see not. 1 Corin. 2.14. Coloss. 1.9.

There is a new inclination put into the will, and affections, which enableth them to put forth new acts, upon new objects, God and Christ, and this by the operation of the Spirit. Joh. 3. v. 5, 6. And, these habitual frames are called graces, and are diversified, and distinguished, according to the various faculties of the soule, and the varietie of wayes they act in, and ends they drive at.

When these gracious dispositions are stir­red up or strengthened to act upon Christ, then graces are accounted to be exercised or encreased, and these are called Sanctificati­on. 1 Corin. 1. v. 2. & 6. v. 11. 1 Thess. 5. v. 23. 1 Pet. 1.2. 2 Thess. 2.13. And these appear­ring in and to the soule doe witnesse adop­tion. Gal. 5. v. 22, 23. But the fruit of the Spi­rit is, love, joy. peace — He saith such are ex­cluded the Kingdome of God as doe the workes of the flesh, v. 21. And this. v. 22. is added by way of Antithesis or opposition, as the particle [but] doth intimate, and so, it is purposely to expresse who are interested in that kingdome, viz. such as attaine those fruits of the Spirit, and such as walke in the Spirit, and are led by it, either of which doe witnes Justification and Adoption. Rom. 8.1.14. According to the parts of Sanctification, so the Question must be divided into two.

CHAP. XVI. Of separation of the heart from sinne, and Adoption witnessed thereby; foure distinctions about it.

Qu: 1. HOw may a soule know that its heart is separated from sin, or that sin hath not dominion over it, and so that it is Adopted?

Before I answer directly to the Question, I shall lay downe foure distinctions, which may helpe weake, doubting Christians, as they will discover how farre there may be sin, and yet one not be under the dominion of it.

There is a Difference.

Distinct. 1. Between the indwelling of sin, and the reigning of sin: Paul was an eminent beleever, and yet sin dwelt in him. Rom. 7.17. so 1 Joh. 1.8. A slave, a captive, may dwell in a house, and yet have no Commanding power there. Sin may dwell in the heart, and yet have no dominion there. Conclude not thy selfe under the reigne of sin, barely because thou findest the in-being, the inhabi­tation of it.

2. Between the Soveraigntie of sin, and the Tyrannie of sin: the Saints have the assurance of a Divine promise, that sin shall not ha [...] do­minion [Page 116]over them, Rom. 6.14. But yet belee­vers are in part liable to the tyrannie of sin, Rom. 7.15. What I hate that doe I & v 16.23. I see another Law in my members warring against the Law of my minde, and bringing me [into cap­tivitie] to the Law of sin — Thou mayest not onely finde strong stirrings of corruption within thy selfe, but corrupt motions may sometimes prevaile to drive thee into some sin; may take the prisoner and lead the cap­tive for a time, and that when thou hast wa­ged warre against them, & yet sin not reigne in thee.

Object. But what difference can there be, between the Saints and others, if they may be taken captive?

Answ. 1. A Beleevers, is but a partiall cap­tivity, an unregenerate mans is a totall: Paul had a law in his minde that made resistance. Rom. 7. v. 16.23. It was what he would not — the prevailing part of his will opposed. Whereas others are wholly or in the greatest part captivated; Rom. 6. v. 13.17. 2 Tim. 2.26. Now, a voluntary subjection is that which maketh the reigning power. Sins of beleevers, are but with an incompleate will.

2. It is both a Soveraigne and a Tyrant to unbeleevers. 2 Tim. 2.26. and but a Tyrant to beleevers.

3. Its Tyrannie over the Saints is by usur­pation, [Page 117]but it hath a right of Dominion over others. Satan maketh a forcible entry upon the Saints, whereas others are his proper Subjects. 2 Tim. 2.26. Joh. 14.30.

4. Beleevers make warre against sin. Rom. 7.23. Others want spiritual armour to fight with. Eph. 6.

5. Satan captivateth beleevers but for a little season; by and by they get victory a­gaine, and captivitie is led captive. Others at all times are in captivitie.

6. Many gracious ends the Lord doth ac­complish by it in the Saints, which others are without. Rom. 7 23, 24. It humbled Paul, and much abased him, that he should beled captive by sin. [O wretched man that I am —].

7. Beleevers make out to Christ for helpe; others cry not out to be rescued by him.

3. Between an habituall frame of heart towards sin, and an occasionall falling into sin: the former argueth the reigne of sin, the latter not: for, by the violence of temp­tation David became guilty of murder and adultery, and Peter of denying Christ. Yet, besides the after repentance which undoub­tedly follow such falls, as, Psal. 51. Matth. 26.45. there is a habituall prevailing inclinati­on against sin in beleevers, which is never lost, which differenceth them from others. [Page 118]It is not their path, their way they walke in, but as sicknesses to the body, or Eclipses to the Sun, they come very seldome. Wicked men may have agues, or hot fitts against sin, and gracious men may have cold fitts in sin, but the bent of their soules, and their ordi­nary course is another way.

4. Between infirmities, and grosser enor­mities: the former are incident to the Saints more frequently: as, every day, and often, there will be vaine thoughs, and words, and corruptions may get some advantages, and graces may not act at such a height as they ought to doe, and there may be backwardnes to some duties, and distractions in them &c. Such sins of infirmitie (though more fre­quent) yet are consistent with truth of grace.

But to prevent mistakes, know.

1. That freedome from the dominion of sin, doth alwayes, vastly difference the ordi­nary course, or Conversation, from such as are under the reigne of it: many call their grosse sins, but sins of infirmity: whereas, those that seeme very small sins in them­selves, by the aggravating circumstances which they admit of, may not be reckoned of infirmitie. But, ever there is a vastly diffe­rent conversation before and after conversi­on. Eph. 2. v. 2, 3. Those that are called out [Page 119]of this world cannot but walke otherwise, then those that are of it. Though a man (with Paul) was very religious before, and as touching the Law blameles; yet, conver­sion differenceth him from himselfe in his former state, in point of conversation, Phil. 3. v. 3.6. and a frequent iteration of manifest workes of the flesh, on living in them, is made a certaine evidence of a state of nature, Rom. 8.13. 1 Corin. 6.10. Gal. 5. v. 19, 20, 21. Now the workes of the flesh are manifest, which are, adultery, fornication, uncleanenesse, lascivi­ousnesse, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, en­vyings, murders, drunkennesse, revellings, and such like — v. 21. They which doe such things, shall not inherit the kingdome of God. Such are under the dominion of sin.

2. Sins, when really of infirmitie, are, such are (through the remainders of corrup­tion, and weaknesse of the regenerate part) are unavoydable, or are against the maine bent and inclination of the will. Rom. 7.15, 16. What I would not, and what I hate, that doe I. Gal. 5.17. Ye cannot doe what you would. It is onely out of impotency or weaknes to withstand, that corruption prevaileth; not out of want of will to hinder it. Rom. 7.18. To will is present with me, but how to performe that which is good, I finde not. The will against [Page 120]it, is stronger then its ability to make resi­stance: the temptation is overcome in the will, though it prevaileth; else, I cannot understand how it is of infirmitie.

Answ. It may be knowne that sin hath not dominion over a man, from his choo­sing freedome, or his consenting with all his heart, upon Evangelicall accounts to part with sin: herein consists the very reigne of sin, in the voluntary subjection of the whole man to it. Rom. 6.13, 14.16. To whom ye [yeeld your selves] servants to obey, his servants ye are, to whom ye obey, whither of sin — So that a free yeelding up to the service of sin, is the reigning of it; and therefore a heartie choo­sing and consenting to part with it, or a thorow unwillingnes to sin, must needs ar­gue freedome from that reigne of it. Con­senting expresseth Pauls subjection to Gods Law, when he fell short in practise. Rom. 7.16. And so, a heartie consenting to part with sin, argueth freedome from the reigne of it, even when one is rushed into the acting of it. And hence, such as the Lord rejecteth and appeareth in the dreadfullest way against, are described by their choosing that wherein the Lord delighteth not. Isai. 65. v. 12, 13, 14, 15.

Measure your selves by your choice: you may be restrained from the grosse sins, that others commit, but if you choose sin, it is [Page 121]all one in Gods account as if you acted it. Matth. 5.28.

CHAP. XVII. Some discoveries of such a freedome from and unwillingnes to sin, as the Gospel owneth as an Evidence of Adoption.

BUt in regard wicked men may have some unwillingnes to commit some sins; and to helpe weake Christians, I shall adde some discoveries, when there is [a heartie choo­sing freedome from sin, and a heartie unwil­lingnes to sin] such as the Gospel owneth as an Evidence of Adoption.

1. When it is free in its choice, or without coaction: the Apostle maketh an opposition between doing by constraint, and doing wil­lingly. 1 Pet. 5.2. and between acting out of necessitie and willingly. Phil. v. 14. which clearely intimate, that if a man acteth in Gospel duties (as those were which he ex­horts to) yet if it be by necessitie or con­straint, then it is not willingly, in Gods ac­count. Things that a man is obliged to, by the necessitie of a Divine Command, yet if there be not a freenes in coming up to them, it is not willingly, or out of choyce, nor ac­ceptable obedience to the Lord. He that is in [Page 122]a tempest casts his merchandize into the Sea, not properly by compulsion, but by a neces­sitie of a supposition or condition. i.e. if he will save the Ship and his life, he must cast out the goods, yet he doth not this willing­ly. i.e. not with a voluntary freenes: and yet with a kinde of willingnes. i.e. rather then loose his life, and all, he will cast out the goods; such acts he doth willing with a nilling minde, or nilling with willing minde.

So, a man may acknowledge, not onely in the generall that he is a sinner, but even particular sins, and may really wish them un­committed, and make promises and take up resolutions for the future not to commit them, and may without dissimulation. i.e. not feignedly, but meaning as he saith, be unwilling to commit some sin that he is pressed on to; and yet may be under the do­minion of sin still. He chooseth and con­senteth to part with sin rather then to be damned; or, to avoyde eternall death, and wrath to come, horrours of conscience, or such like foreseen dangers; Alas, this is but by necessitie or constraint, and so it is not willingly. Pharaoh concluded his sinfulnes. Exod. 10.16. and Judas. Matth. 27.3. and re­pented himselfe, v. 3.. i.e. it was so imbit­tered to him, as he was sorry for what he had [Page 123]done, and wished it had been otherwise: and both were reall in what they said; for it was their distresse that made them acknow­ledge; and because Judas cast away the gaine he had by his sin. v 5. But, all this being ex­torted from them by Conscience, they were under the dominion of sin still. If it be a free choyce, that suppose there were no danger of wrath, hell or damnation for sin, yet the nature of sin would make you deny service or subjection to it; then, you are not under the dominion of sin. Rom. 6.16.22. Joh. 8. v. 34.36.

2. When the choice is universall: when it consenteth to part with all sin: Not that a man can be really freed from one sin, who is under the reigning power of others: but, he may be restrained from many, and yet be freed from the ruling power of none. Psal. 119. v. 104.128. I hate [every] false way. Psal. 139.23. Search me O God — and see if there be [any] wicked way in me — He was un­willing to have any sin finde entertainment in his heart. The subduing of one sin may discover freedome from the dominion of all, when the heart is carryed out against the na­ture of fin, in that one. But, the hearts indul­ging one (though never so small) argueth the dominion of all: for, the least partaketh of the nature of sin, as well as, the greatest. [Page 124] Jam. 2. v. 10, 11. The Apostles scope is, to advance love without respect of persons. v. 8, 9. and enforceth it this way; for, whosoe­ver shall keep the whole Law, and yet offend in one point, is guilty of all. And addeth this reason of it, v. 11. For, he that said, doe not commit adultery, said also doe not kill. It is taken from the authoritie of the Commander: if this did oblige to one Command, the same obligati­on would extend to all; because there is the same Divine authoritie stamped upon one, as upon another.

3. When the choice is absolute without condition: a man may have a reall unwil­lingnes to commit one sin, & yet if it stand­eth in competition with another sin, or som­thing inordinately affected; he will rather commit it, then relinquish these. Pilate was unwilling to condemne Jesus, as appeared by his seeking to release him, and his wash­ing his hands &c. Matth. 27. v. 18.24. And Herod was unwilling to behead John Baptist, Mark. 6.26, 27. The King was exceeding sorry. Darius was unwilling to cast Daniel into the Lyons Den. Dan. 6. v. 14.18, 19, 20. He was sore displeased with himselfe, and set his heart on Daniel to deliver him, could neither eate, drinke, or sleepe, the night af­ter he was cast in, and rejoyced exceedingly at Daniels safetie. v. 20. All which argue a [Page 125]great unwillingnesse that Daniel should suf­fer; and yet all these under the dominion of sin still. There was a defect here, they were more unwilling to staine their honours, then to commit the sins; and they choose the sin rather then their owne sufferings that way.

Thus, a man may be so unwilling to com­mit a sin, as he may take much paines to pre­vent the commission of it, and may be ex­ceedingly sorry that he hath been drawne away to it; he may weep for it, and have no rest night or day after he hath been so over­taken; and yet be under the ruling power of it still. This is the language of his heart, I would not commit this sin, but rather then I will part with this pleasure, that profit, these honours, I will doe that which other­wise I am unwilling to doe. If there be any condition in the world, that will hire thee into sin, it is not a heartie choice.

4. When there is a conflict between the flesh. i.e. sin, and the Spirit in the soule by this choice: Gal. 5. v. 17, 18, 19. The flesh lusteth against the Spirit, and the Spirit against the flesh — and his scope is to discover by this conflict, who shall inherit the kingdome of God, and who not; and who are given up to fulfill the lusts of the flesh, and who not, as, v. 16.

Qu: When is the Conflict with sin Evi­dencing?

Ans. 1. When it is between the right par­ties. i.e. the flesh and the Spirit. Gal. 5.17. There may be a great strugling in a mans Spirit, by the enterfering of one corruption with another; or, between the inclination of the will to the commission of some sin, and the dictates of the natural Conscience. Rom. 2.15. Or, between the judgement and inclination to that which is morally good; and very corrupt affections. But unlesse it be between the Spirit and the flesh it is not evi­dencing.

2. When the opposition is made by the hidings of the Word in the heart. Psal. 119.11. Thy Word have I hid in my heart, that I might not sin against thee. 1 Joh. 3.9. For his seed re­maineth in him, and he cannot sin — The word within, is a seed that opposeth sin. Thou mayest have a hundred Scriptures forbidding a particular sin, which the flesh lusteth to­wards; and as many promises of helpe a­gainst it; all these may be eyed, and thought upon, and some affections may be slightly touched herewith: but, if thy heart hath not treasured up these words, thou mayest be rushed into the sin, in the face of all these. But when the heart engageth by the word against sin, then it is evidencing; for, the word is the sword of the Spirit. Eph. 6.17. The following particulars will further evi­dence, [Page 127]when the Contest is between the flesh and the Spirit.

5. When the soules choosing freedome from sin, doth lead to, and end in the mor­tification of sin: that this is an evidence of Adoption is cleare. Rom. 8.13. If ye by the Spirit, doe mortifie the deeds of the body, ye shall live. There may be a cessation from the act­ings of a sin, and yet no mortification of it. He that hath been a drunkard, swearer, Sab­bath-breaker &c. may desist from these pro­phane practises, which he hath followed, and yet be under the dominion of sin still. Act. 8.11.13.

There may be a change of sin, and no change of heart; one sin may be left and ano­ther taken in the roome of it. A cessation chiefly respecteth the acts of sin, and aimeth at the repressing of them; but, mortification striketh at the root, the nature of sin. Rom. 7.24. aimeth at the destruction of it. Rom. 6.6. That the body of sin might be destroyed — Yea, in some measure it extinguisheth the vigour, and expelleth or driveth out the very life of sin.

6. When there is an irreconcileable oppo­sition in the soule against sin: a man may mislike the way it cometh in, as having some ill consequences attending it, and there may be a kinde of parting upon it; sin may seeme [Page 128]to soffer banishment, for a time upon some particular discontents against it, Matth. 12. v. 43, 44, 45. The uncleane Spirit, i.e. Sin or Satan, is gone out of a man; but, v 44. it returneth, — there is a re-entrance, and the latter end of that man is worse then the begin­ning. But if there be such enmitie against, and detestation of sin, as it can upon no termes admit of any reconciliation; that mountaines of gold, nor the greatest advan­tages, can win the least token of favour or respect from the soule towards sin; but it cryeth out under it, as, Rom. 7.24. O wret­ched man that I am — then it is freed from the dominion of sin.

7. When it is upon spirituall and Evan­gelicall accounts, that it chooseth freedome from sin: A man may be incensed against sin upon natural, civil, moral, and religious accounts, and yet be under the dominion of sin still. Rom. 10.2. They have a zeale of God.

Qu: When doth a man choose freedome from sin, upon Evangelicall accounts?

Ans. 1. When the contrariety of sin to the will of God in Christ, doth dis-ingage the heart from it: Christ is often called a King, a Lord, a Law-giver—to note, that all Com­mands, whither injoyning duties or forbid­ding sins, they are to be received not onely as from the hands of an All-powerfull, and [Page 129]infinitely just God, but as from the hands of the Mediatour.

Not, but that a soule is to looke upon sin as a violation of the Fathers will, yet, his will, not according to the tenor of the old Covenant. Gal. 3. v. 10, 11. but, as he hath revealed it in the new Covenant, & as Com­manded over againe by Christ. Joh. 14.15. Keep [my Commandments] & 21.23. Joh. 13.34. 1 Joh. 2.8. Matth. 5.27. to the end of the Chapter. 1 Cor. 9.21. I am under the Law [to Christ] So that the lowest duty ought to be service to Christ. Eph. 6. v 5, 6. Servants are to obey their Master in singlenesse of heart [as unto Christ].

You may feare sin, and be sorry for it, and make opposition against it, as contrary to the will of God as Creator, but if its strik­ing at Christ as Redeemer, carry not out a­gainst sin, it is not Evangelicall, nor wit­nessing.

2. When a sight of the injury offered to Christ by sin, doth carry out the heart a­gainst it: a man may have a sorrow for, a feare of, and hatred against sin, as procuring discredit, or losse of reputation, sufferings &c. and yet be under the dominion of it still. But, when the soule is touched with a deep sense of it, in Christs sufferings for and by it, when its piercing, wounding, and grieving [Page 130]of Christ, doth melt the heart for it, then it acteth Evangelically. Zech. 12.10.

3. When a discoverie of the love, kind­nesse, and goodnesse of God in Christ, is the constraining thing from sin: when the ap­pearances of the grace of God teach to deny ungodlines. Titus 2.13. and the goodnesse of the Lord leadeth to repentance. Rom. 2.4. Ingenuity did exceedingly affect Sauls heart with his sin. 1 Sam. 26.21. David had but cut asunder the lap of his garment, when he might have cut asunder the thred of his life; and this love and kindnesse of David in spa­ring his life, drew out an acknowledgement of his sin in the aggravations of it, for the present [I have sinned, and erred exceedingly] yea, it put him upon resolutions against it for the future [I will no more doe thee harme] A man may be much affected with a sin up­on some great deliverance, or the like; may confesse it, in its aggravations, and that up­on very ingenuous considerations, and yet be under the dominion of it still, as Saul was. But see how the Lord seeketh to affect the beart of David with his sin. 2 Sam. 12. v. 7, 8, 9. I have anointed thee King over Israel &c. And if this had been too little I would moreover have given unto thee such and such things. Where­fore hast thou despised the Commandment of the Lord — And when this love of God had e­vercome [Page 131]his heart into an acknowledgment of his sin. v. 13. presently he had a sentence of absolution. He seemeth to be interrupted in speaking out his sorrow, with this [the Lord also hath put away thy sin]. When the re­membrance of the former loving-kindnesses of the Lord, doth melt the heart for sin, this is soone followed up with a testimonie of remission.

4. When it aimeth at a Conformitie un­to Christ in its seeking freedomes from sin. 1 Pet. 2.21, 22, 23. Custome, and the exam­ple of Forefathers, and the credit of religion in the Country or place a man liveth in, as also education &c. may prevaile so farre as to restraine very much, and make a man dis­countenance sin: but, except Christ be thy patterne of imitation, and thy sorrow be because thou fallest so short of him, he re­gardeth it not.

5. When it aimeth at the coming up to some speciall Gospell duty, or the attaine­ment of some speciall Gospell priviledge, in seeking freedome from sin: A man may see that sin crosseth some carnal interest, or pro­cureth some outward disadvantages, and may be incensed against it upon that ac­count: as, because an inordinate use of the creature procureth diseases to the body &c. a parent may hate drunkennes, or unlawfull [Page 132]games, because his childe is like to become a bankrupt by such practises. A childe, being threatned to be dis-inherited if he followeth such wayes, may hereupon bridle his affec­tions, and yet may be under the reigning power of sin still. But if its hindring, in the exercise of some grace, or in the performance of some duty, or in the attainement of Com­munion with Christ &c. raise its feare of, sorrow for, and hatred against sin, then it acteth Evangelically. Psal. 51. v. 2.7.13. Hebr. 12.1.

6. When it is by the application of the death of Christ in a promise, that it maketh resistance against sin: Rom. 6. v. 4.14 Heb. 9.14. Act. 5.31. Revel. 12. v. 9.11. And they overcame by the blood of the Lamb, and by the word of their testimony — Joh. 8. v. 34.36. If the Son shall make you free, then you shall be free indeed.

This must be an ingredient in all the for­mer particulars; no freedome from sin, but by Christ. Luk. 1.71, 72.74, 75.

7. When sin it selfe is in subjection: there is an inconsistency, between sins reigning and its being in subjection; it cannot be both King and Subject in the same soule at the same time. There may be a Conflict with sin, and yet it may seeme to get the upper-hand for a time: but, when the soule hath gotten [Page 133]sin beneath it; then it is most conspicuous, that sin doth not reigne. As;

1. When the soule is enabled to a speedy mortification of it upon all its rebellions: it is like a conquered enemy, that is not able to keepe the field any longer; some parties may rallie, and make some resistance, but they doe but hasten their owne ruine thereby: so, the motions and stirrings of sin may be felt, but the soule is enabled to looke unto Christ, and to oppose the Word and blood of Christ to these, and it is speedily saved. Revel. 12. v. 8, 9.11. Sin, in the lustings of it, is speedily crushed, suppressed and con­quered, it cannot prevaile upon the heart as formerly it hath done, but is layd lower by every onset: this is the report that may be given upon their fighting, corruption is cast out, cast out. This argueth it hath not do­minion.

2. When even the former prevailings of corruption, are made serviceable towards spiritual ends: as, when they produce soule-humiliation, selfe-abasement, and fill it with the more admiration of, and cause it to be so much the more studious for, the advance­ment of the exceeding riches of grace in o­pening a way to deliverance from sin. Ezek. 16.61.63. Eph. 2. v. 5, 6, 7. that it can tri­umph over sin through Christ. 1 Cor. 15.56, [Page 134]57. Then sin is in subjection. And thus I have discovered, when a soule is freed from the Dominion of sin: but before I leave this, I shall answer one objection.

CHAP. XVIII. Of the soules retaining Assurance, not­withstanding the prevailings of cor­ruption.

Object. BUt is it possible that a soule may retaine Assurance, after it hath found the prevailings of Corruption? If it formerly had it, yet must it not unavoyda­bly loose it, after a falling into sin?

Premise 1. Sins are either of infirmitie one­ly; or grosser sins, which are the falls of the Saints.

Prem. 2. Either there is a nourishing of these sins, or an endeavour to the utmost after the mortification of them.

Answ. 1. Assurance in the donation and continuation of it, hath a dependance on the free actings of the Divine Spirit. Rom. 8.16. 1 Joh. 5.6. And hence, if the Spirit pleaseth, that can continue such a worke upon the heart, at such a time: and if that will sus­pend its operations, though no such provo­cation [Page 135]be given it to withdraw; yet it is not in the power of man to continue it one moment longer.

2. A man ought not to throw or cast a­way his Confidence so long as Scripturall grounds are afforded to found it upon: it is the grosse mistake of too many Christians, if they fall into sin, they reckon it their du­ty then to question their estates, & to throw up all former perswasions of interest in Christ: whereas, this is very sinfull: it not onely wanteth a word to warrant it, for a duty; but it is denyed by the word to be one. They ought to hold fast their confi­dence firme unto the end. Hebr. 3.6. & Isai. 49.14. She is upbraided for saying the Lord had forsaken her &c.

You are not to cast it away but upon a Scripture-ground; and seing it is evident that falls are consistent with interest in Christ, as in the case of David and Peter; hence, you cannot have a warrant from the word, to make this an argument of being without Christ.

3. The nourishing of Corruption hath a tendency to deprive the soule of Assurance: Heb. 10.22. Psal. 51.12. and therefore it is extreamely dangerous to cherish the least sin.

4. If thou enquirest whither Assurance [Page 136]may stand with the nourishing any sin: either thy Question must looke to the time past, present, or to come. If to the time present, or to come, know, that the Lord hath not granted thee liberty one moment, for the nourishing any corruption; and so, it is a sin to be studious to make Assurance and any sin dwell together. Put an end to this que­stion, by ceasing to nourish for the present, and by seeking to prevent nourishing any sin for the future.

But if it respecteth the time past; that for­merly thou didst nourish some corruption, thy after mortification of it is witnessing.

5. I suppose Assurance may be retained, af­ter, not only sins of infirmitie; but also after the fals of the Saints, when those sins are not nourished. That it may continue after sins of infirmitie is undenyable, because else it were impossible for any to retaine it; seing the best of Saints are subject to these, dayly. Rom. 7.15.24. And for other sins, see, 1 Sam. 12. v. 19, 20.22. They had made them­selves guilty of great wickednesse, and were afraid of death for it, but Samuel forbiddeth this feare, and calleth them up unto confi­dence, that the Lord would not forsake them, v. 22. for his owne names sake. Micah 7. v. 8.9. Though I fall, yet I shall arise — Here is Assu­rance, and yet under a fall, and it is into sin. [Page 137] v. 9. I have sinned. I say, [when sin is not nou­rished] else the considence is very suspicious; for, if there be sensible Assurance, this will make opposition against sin in the soule. 1 Sam. 12. v. 20.24. 1 Joh. 3.3 [Every man] that hath this hope, purifieth himselfe —

CHAP. XIX. Of separation of the heart to God and Christ.

Qu: 2. HOw may one know that his heart is separated to God and Christ?

Answ. 1. From his esteeming of God and Christ, above all other things: Psal. 73.26, 27. Whom have I in heaven but thee? a beleever would account even heaven it selfe, a place of but little beautie, glory or felicitie, if Communion with God and Christ were not to be injoyed in it. Others desire Christ one­ly for heaven, he desireth heaven chiefly for Christ.

Naturall men are even drunke and swal­lowed up in Creature delights; but, the in­terest of Christ prevaileth with a gracious heart against all other interests. He may be interrupted in his motion to Christ, in par­ticular acts; but he is the prime, principall [Page 138]object his soule is moved, and bent towards, set and fixed upon, and given up to; Rom. 8.5. Phil. 3.20. Coloss. 1.18. 1 Pet. 2.7. Col. 3.11. Christ is all and in all. Other-things are as nothing to him, if Christ be not injoyed in them; he is all in all injoyments; all in all inlargements, all in all duties, all in all comforts. Others apprehend that Christ it, better then the gnawings of an accusing con­science, better then the company of damned Spirits, better then flames; but, they see no such beautie, or excellency in Christ, as should make him best, or all in all here on earth. They can verbally owne Christ as su­perlatively excellent, but practitally they deny it. And, they know not Christ in those spirituall excellencies, which advance him in the eyes of Saints. Take him as cloathed with bolines, and appearing against sin &c. and they preferre other things that are base and low, before him.

The following particulars will further discover, when Christ is all in all.

2. From his spending his highest desires and endevours after attaining Communion with God in Christ: when the heart is set upon Christ, or turned Christ-ward, it can­not stand still without him, it must be wait­ing for him, and enquiring after him with utmost diligence. Cant. 3.3. Saw ye not him [Page 139]whom my soule loveth? Psal. 130.5, 6. Phil. 3.14.

3. From his willingnes to part with all other things at Christs Call, or for his sake. Luk. 14.26.33. Whosoever forsaketh not, [all that he hath,] Mark. 8.35. & 10. v. 29. he cannot be my Disciple. Matth. 10.37. He that loveth father or mother [more] then me, is not worthy of me —

4. From the carriage of his heart under his withdrawings: when these procure such heart-sicknesses, as can be cured no way, but by his returnings to it. Cant. 5. v. 6.8. Tell him I am sick of love.

When the feare of hell is not upon them, yet O, the sighings, sobbings, cryings, faint­ings, of love-sicke soules, for Christ's pre­sence. No quiet or satisfaction without him. Like the childe, that nothing can still, but the breast: so, nothing can fill up Christs roome in the soule. It reckoneth it selfe empty in the midst of fulnes, without him. It is resolved for ever to goe in widdow-hood, if he will not owne it as his Spouse. This argueth a Consent of heart to the Match, and so a marriage union between Christ and the soule.

5. From his injoyment of the leadings of the Spirit: these are a certaine, infallible evidence of Adoption to all that have them. Rom. 8.14. For [as many] as are [led by the [Page 140]Spirit] of God, they are [the Sons of God].

CHAP. XX. Of the soules Enjoying the leadings of the Spirit, and when.

Qu: VVHen doth a soule enjoy the leadings of the Spirit?

Answ. 1. When a Complyance with the will of Christ becometh naturall to the soule: as there is a propensitie in light things to moove upward, and in heavie things to moove downward, so in the soule to moove Christ-ward. Suppose there were no wrath as the Consequences of disobedience; nor no reward as the effect of Gospell obedience; yet, the sweetnes of the wayes themselves, & the respect it oweth to the will of Christ, would be as the heart unto an owning of Christ therein. Psal. 119.30.173. I have [chosen] the way of truth &c. And v. 35. for therein I delight. So, Rom. 7.22. & Rom. 8. v. 1, 2. For, the law of the Spirit of life hath made me free, from the law of sin and death.

Carnall men, in their hearts, call a liber­tie for sin, freedome: but such as are indeed freed from condemnation, and walke after the Spirit, they call this their libertie, to be [Page 141]free for Christ, and from the law of sin; and reckon obligations to sin the greatest bon­dage and thraldome in the world. The Spi­rit raiseth an admirable freenes in the soule to walke in the wayes of Christ. 2 Corin. 3.17. Where the Spirit of the Lord is, there is li­bertie: And hence the Spirit of Adoption is opposed unto the Spirit of bondage. Rom. 8.15. A man may exercise himselfe in the ex­ternall part of all duties that a Christian is engaged to, and yet be without the leadings of the Spirit. He may have many carnal en­forcements hereunto: but, unlesse there be a libertie of heart to these wayes; that he would not but be imployed in them, and accounteth it a high favour from the Lord that he will use him in any services for him­selfe: and findeth more delectation in these, then in any other wayes; that it becometh even meate and drinke to him, to doe the Lord service, and it is a matter of great com­plaint and lamentation, that he can doe no more for the Lord; that he findeth a back­wardnes in himselfe, or any contrary prin­ciples, which seek to obstruct and hinder his following the Lord in his wayes. Rom. 7.22, 23. Then he injoyeth the leadings of the Spirit.

2. When it hath corroborations or assistan­ces against those impediments that would [Page 142]hinder it, in walking in the wayes of Christ: or the Spirit leadeth by remooving these: Carnal men wonder that any should com­plaine for want of strength unto duties, they can easily come up to them. But, it ariseth partly from Satans not molesting them in the performance of duty, because they looke not beyond the externall part of it; they strive not to act in a right manner, or for right ends: or because they are insensible of the working of corruption, when yet it doth act. But a gracious heart, findeth, that if it be not strengthened by a power beyond its owne, it cannot act any grace, or performe any duty in an acceptable way to the Lord: and hence the Apostle prayeth, Ephes. 3.16. That they might be [strengthened with might by his Spirit] in the inner man.

Israel is said to be led by the Spirit of the Lord. Isai. 63. v. 11, 12, 13, 14. And how doth he lead them? it is by dividing the wa­ter before them, and keeping them that they should not stumble —. i.e. the Lord threw up and remooved impediments out of their way, and took away what might cause them to fall, and this was his leading of them. So, if thou hast been eagerly pursued by Satan, and he hath raged against thee like a Lyon spoyled of his whelpes, that thou wert beset with temptations, and did'st finde many and [Page 143]strong lustings of the flesh, to hinder thy fol­lowing of the Lord Christ in the wayes of his appointment. And, if such mountaines have been made plaines, and corruption borne downe; when thou hast found thy heart so full of deadnes, hardnes, unbeliefe, and all manner of distempers, that thou hast even despaired of acting in the duty, as, pray­er &c. in any acceptable way to the Lord, and (like the Israelites) thou hast cryed out, that thy destruction was at hand.

Yet, if these spirituall enemies have been conquered, and thy heart let out more then at other times towards Christ; here are the leadings of the Spirit. Rom. 8.13. If ye by the Spirit mortifie — v. 14 For, as many as are led by the Spirit — The particle [For] argueth mortification to appertain unto the leadings of the Spirit. And, so, Gal. 5. v. 16.18. Those that are led, and doe walke by the Spirit, they [shall not fulfill the lusts of the flesh]. Not as if they were perfect, and had no sin in them, for he addeth, v. 17. The flesh lusteth against the Spirit. It doth not quite hinder the stirrings, no nor the prevailings of sin, for he saith [ye cannot doe what ye would]. i.e. ye cannot act so spiritually, and so circumspectly, as ye would. Ye cannot, yet ye would. The will prevaileth against, and getteth the up­per-hand of corruption, even when duty is [Page 144]hindred, or sin acted by the soule; that cor­ruption is not predominant in the soule. Then they are the fruits of the spirit, when thy love to Christ is predominant, and or­dinarily prevaileth against thy sinfull love to other things below Christ: and thy Joy in the Lord is predominant or beareth sway against thy sinfull and carnall joy in crea­tures, or lusts: and thy peace, by the blood of Christ, helpeth thee to see that false peace which thou hadst taken up from other grounds: and thy faith is predominant a­gainst thy unbeleife, which discovered it self formerly, in causing thee to choose and im­brace other objects besides Christ, or in thy not coming up to a hearty accepting of him; and so for all other fruits of the Spirit, v. 22, 23. There is an opposition made between the works of the flesh, and of the Spirit, v. 19.22. to shew that when the works of the flesh are kept underneath, and prevailed a­gainst, then a soule enjoyeth the leadings of the Spirit, as v. 16.18.

3 When the heart is under powerful draw­ings Christ-ward in being exercised in the wayes of Christ.

1 There must be drawings. The word [...] signifieth to be moved, acted, guid­ed, &c. it may be taken from blind men, that stand in need, not onely of directions [Page 145]by word of mouth, but of a hand to lead, helpe and uphold in a way. Or from weake persons, as young children, that need a hand to suportand sustaine; yea, an arme to car­ry them. Men cannot goe alone in the wayes of Christ, they may pray and heare &c. but they cannot mixe faith with these, or act spiritually, if the Spirit hath not a greater stroake in such actions, then themselves. Joh. 15.5. Without me (saith Christ) ye can doe nothing. i. e. nothing in a pleasing or ac­ceptable way to God. Psal. 17.5. And, the Spouse cryeth out. Cant. 1.4. Draw me: it denoteth impotency and unaptnes in the soule for such a motion. No running after Christ, without drawings from him.

2. They must be heart-drawings: if the heart be wanting, though a man performeth never so many duties, yet he is destitute of the leadings of the Spirit. Deut. 4. v. 29. & 6. v. 5 & 10. v. 12. All love, or service that findeth acceptance with the Lord is [with all the heart]. i. e. with the ruling, or pre­vailing part of it. Rom. 7. v. 22, 23. There is a Law in the minde. i. e. powerfull obliga­tions and engagements laid upon that to­wards Christ. Rom. 6.17. The lowest duties require the heart to the right performance of them. Eph. 6. v. 5, 6.

3. The drawings of the heart must be [Page 146]Christ-ward: A man may be furnished with eminent gifts, and may have sutable assistan­ces in the laying out of those gifts, from the Spirit, and yet may be without the leadings of the Spirit, as Saul. 1 Sam. 10.10. And Christ shall say, depart from me, to many that have prophesied and cast out Devils, in his name, Math. 7.22, 23.

A man may have preaching gifts, and pray­ing gifts, yea wonder-working gifts, and may lay out these to the admiration of o­thers: and all these are from the Spirit. 1 Corin. 12. v. 8, 9, 10, 11. and yet be with­out Son-ship, and therefore without the leadings of the Spirit which witnes adopti­on, Rom. 8.14. These are rather for the profit of others, then for his that hath them. Gifts exercised cannot suppresse corrupti­ons in a mans owne heart, and hence, though they used their gifts, yet they are called wor­kers of iniquitie. Math. 7.23. Gifts doe not carry out the heart towards Christ, but gra­ces doe. And, if in the improvement of preaching, or praying gifts, thy heart hath been carryed out Christ-ward, though thou hast found more streightnings in expression then at other times, yet thou hast injoyed the leadings of the Spirit. Jerem. 30. v. 21. I will cause him to draw neer — for, who is this that engageth his heart to approach unto me — [Page 147]Then a man is caused by the Lord to draw neer unto him in any services, when there are reall engagements upon his heart towards God: and such the Lord will owne as his. v. 22. And ye shall be my people, and I will be your God. It a man hath had never so much enlargednesse in expressions in prayer, yet if his heart hath not been under drawings to­wards Christ, it is not witnessing, Cant. 1.4. Isai. 29.13, 14. But if a duty hath been of advantage that way, then thou hast had the leadings of the Spirit, how meane soever the duty hath seemed to be. Ephes. 6.6.

4. When it hath been enabled to owne the mediation of Christ, and Gospel promi­ses in its actings: A mans heart may really goe out after some enjoyments, and faine he would have these; as riches, freedomes from affliction &c. he may pray earnestly for them; and yet he may be without the leadings of the Spirit. It is the worke of a faithfull Leader to carry a man in the right way: and the Spirit is promised, to speake from God to us, for direction into the way we should choose, Isa. 30. v. 21. Thine ears shall heare a voyce behinde thee, saying, This is the way, walke ye in it — The Lord doth not ac­count himselfe glorified by the best, and most shineing services a soule can performe, nor doth not accept of them, if it dealeth not [Page 148]with him, by the Mediatour. Eph. 1.6. & 3. v. 12. 1 Pet. 2.5. To offer up spirituall sacrifi­ces, acceptable to God, [by Jesus Christ]. Many in words doe make use of Christ for accep­tation with God: but unles your hearts have been holden up and strongly drawne to make use of the name of Christ, and the suf­ferings and intercession of Christ; you have not the leadings of the Spirit. And those that attaine unto this, doe finde acceptance with God. Joh. 14. v. 13, 14. & 15. v. 16. & 16. v. 23. Coloss. 3.17.

And Gospell promises are the Caskets, wherein the jewell Christ Jesus is layd up. The Chariots whereby a soule may ride to that King of glory in triumph. The Ships wherein it may imbarke it selfe, and goe full saile to him, for all the mercies it stands in need of. 2 Pet. 1.4. 2 Corin. 1.20. And when it heartily maketh use of Christ by these; then it injoyeth the leadings of the Spirit of promise.

5. When Spirituall things are those which the heart is most affected and taken up with, and maketh out most after. Rom. 8.5. They that are after the Spirit, do minde the things of the Spirit. i. e. minde them, as if they had no­thing else to minde: or they minde these, farre more then any other things. They can see but little excellency in duties that others [Page 149]may highly esteeme of; if they finde not the breathings of the Spirit in them. Phil. 3. v. 3. We worship God in the Spirit. They worshipped God in the flesh before, in a carnall way, but now in the Spirit. Joh. 3. v. 6. What soever is of the Spirit is Spirit. i. e. is Spirituall.

When the Spirituality of any wayes, is the great attractive and drawing inducement to affecting of, and walking in, them. When a soule doth so savour the things of the Spi­rit, that there is a readines of heart to close with things, because spirituall, and never thinketh it selfe spirituall enough &c. this argueth the leadings of the Spirit. And hence, beleevers are described, by spirituali­ty. 1 Corin. 2.15. He that is spirituall. i.e. a be­lee ever, opposed to the naturall man. v. 14.

6. When it is enabled to act for spirituall and Gospell ends, in Gospell duties: when it would not aime at selfe-advancement, or its owne name and glory, as they did. Math. 6. v. 1.5. But when the great things it eyeth, or would eye in all actings are, the mortification of corruption, and the at­tainement of Communion with God and Christ, and increase of all grace, growth in faith, love, selfe-denyal &c. And when it seeketh for outward mercies in a subordina­tion to these, and in a way of subserviency to the interest and designes of Christ. And [Page 150]when, as the ultimate end of all, it seeketh the glory of God. 1 Cor. 10.31. Then it in­joyeth the leadings of the Spirit, and there­by hath its Adoption witnessed to it.

And thus I having discovered particularly, How a soule may know that the Spirit hath witnessed Adoption. 1. By it selfe. 2. By Blood. 3. By Water.

CHAP. XXI. Ten Secondary Generall Evidences which accompany the witnessings of the Spi­rit in every one of those wayes of wit­nessing.

NOw I shall proceed to the Secondary Generall Evidences; many of which, if not all, will accompany the witnessings of the Spirit in every one of those wayes of witnessing. By temptation they may be sometimes interrupted, yet not long, whil'st a testimonie remaineth.

Evidence 1. When a soule injoyeth the wit­nessings of the Spirit, it hath more then or­dinary manifestations of that excellency which is in the things it is assured of: If such a word as this, cometh in a witnessing way [the blood of Christ cleanseth thee from all [Page 151]thy sins]. The Spirit raiseth more then or­dinary apprehensions of the blood of Christ. It heard of its vertue and excellency before, but now it can say, not halfe was told me. It highly prized it before, but its estimation thereof, is hereby heightned exceedingly. Now, nothing is comparable with the blood of Christ in its account.

So, Psal. 32.5. when he could say [thou forgavest the iniquity of my sin] then he could hold in no longer, but cryeth out, v. 1, 2. Blessed is he whose transgression is forgiven — Surely he accounted highly of forgivenesse before, O but he had not such lively appre­hensions of it untill it was witnessed to him. v. 5. And, now he writeth them bles­sed that have a partnership with him in this forgiving grace.

Evid. 2. The witnessings of the Spirit fill the soule with unexpressible admiration of that Divine love which appeareth in and about its Adoption: there were many passages be­tween God and the soule which it passed over formerly and disregarded, that now are brought to its fresh remembrance, and that to heighten its admiration. 1 Joh. 3.1. Behold what manner of love is this—when they injoyed witnessings, and could say [we are the Sons of God]: when they had that hope of seeing God, as he is, and of being made [Page 152]like to him. v. 2. Then their hearts were so full, that they could not hold without broaching their apprehensions of this adop­ting love; and admiration is forced to stand in the roome of expressions: words are sup­plved with wondering [Behold what manner of love —] Delusions may cause a man to wonder at his owne supposed freedomes from wrath, and advancements to happines: but Divine love is farre lesse admired, then his owne advantage.

But where the witnessings of the Spirit are injoyed.

1. A soule discerneth unexpressible love of good will, in the first contrivance of its a­doption: it seeth that the wisdome of the creature would have been for ever non­plus'd, if it had been left to that, to finde out a way for its owne recovery; and it ad­mireth that God should so love the world, as to send his Son, his onely Son, on this errand, Joh. 3.16. and upon viewing that, it cannot but say [what manner of love is this—].

2. It findeth a love of compassion in his many strivings with it, whil'st it was in a naturall condition: this light of the Spirit, helpeth it to looke a great way back, and it seeth the walkings and tender-hearted work­ings of God towards it there; how he at such [Page 153]and such a time allured, perswaded, and wooed it; when it was in the midst of its rebellions against him; and though it went on frowardly, and in the stubbornenes of its heart, yet he iterated his invitations a­gaine and againe; and O (saith the soule) that he should not give over and say, that his Spirit should strive no more with me [what manner of love is this?]

3. It vieweth his love of delight, which is discovered in its Adoption, and wondreth at that also: Beleevers see infinite condes­cension there, in regard of their owne un­worthinesse, and so cannot but cry out, with the Apostle. 1 Joh. 3.1. What manner of love is this? that [we] who were enemies and fought against the Lord of glory. [We] who were full of deformity, and in our blood, cast out to the loathing of our persons, that [we] should be called the Sons of God; O height, depth, length, and bredth of this love. If we had been made but as hired servants, it had been an unspeakable priviledge; but to be owned as Sons, this is farre beyond it, [What manner of love is this?]

Evid. 3. Witnessings of the Spirit procure sorrow and selfe-correction for unkindnes­ses offered to the Lord: the soule seeth, how love wrought in the bosom of God towards it, in such dealings as it put mis-interpreta­tions [Page 154]upon before, and had hard thoughts of God for: and then the heart worketh on this manner. O I have said the Lord hath forsaken me, my God hath forgotten me; but now I see his thoughts were precious to­wards me even then. I had wretchedly for­gotten him, but now I see, that though a mother may forget her sucking childe, yet he cannot forget me. It cannot but expati­ate, in rebuking its owne heart, for unto­ward workings against this God, whose love it now feeleth; it taketh Gods part against it selfe more then ever. Job 42. v. 5, 6. Now mine eye seeth thee, wherfore I abhorre my selfe— The clearest sights of God, cause the greatest selfe-abhorrency. Ezek. 16. v. 61. Then shalt thou remember thy wayes, and be ashamed— When? v. 60. When I shall establish unto thee an everlasting Covenant; and v. 63. When I am pa­cified towards thee— That testimonie which blocketh up the way to selfe-detestation, is very suspicious, though it transporteth with joy and comfort; for the Lord hath promi­sed that a sight of pacification should be at­tended with Evangelicall humiliation.

A delusion hath a naturall tendency to the puffing up of the soule, and though hypo­crites may have a shaddow of humilitie at other times, yet there is the least appearance of it, under high attainements, and a suppo­sall [Page 155]of glorious revelations. But Divine te­stimonies are of Correctine use unto a soule. A Peter after a love-looke from Christ, O how he figheth, sobbeth, melteth, mourneth, at the remembrance of a foregoing denyall of him. A Thomas, that hath risen high, even unto redoubled actings of unbeliefe, when he hath thus seen, and felt too, O he cannot but check himselfe, and say, My Lord, and my God, Joh. 20.28. Under such heart-ravish­ing revelations, this pierceth, woundeth, and as it were stabbeth the soule; that the Lord hath had such unsutable returnes from it, after so large expressions of his love.

Evid. 4. The witnessings of the Spirit, lay powerfull engagements upon the heart to­wards selfe-purification: though sanctifica­tion sometimes lieth so darke that a soule may not be able to make use of that as a witnes for the present, yet ever in witnessing, the Spirit layeth obligations upon the soule to seeke after it to its utmost for the future. 1 Joh. 3.3. Not onely some men, but [every man] that hath [this hope]. i. e. of seing God as he is. v. 2. [purifieth himselfe]. And a lit­tle purity or holines will not satisfie: A knowledge of Adoption, as, v. 1, 2. putteth it upon pressing after the perfection of it, to be pure [as he, i. e. as God is pure] Whereas Delusions tend some way or other to unho­lines; [Page 156]Satan driveth at some corrupt de­fignes therein.

Evid. 5. The witnessings of the Spirit pro­cure an expulsion of Satan out of the soule: Christ evinceth his being no impostour, and that he acted by the Spirit of God, because he did cast out Satan. Math. 12. v. 25, 26.28. So, if a testimonie of Adoption, conduceth to the ejection of Satan, out of the soule in his temptations, suggestions, &c. this argu­eth it to be no delusion; for, if Satan should cast out Satan his kingdome were divided, and could not stand. v. 26. The binding of the strong man armed must be by the Spirit, for none else is stronger then he. When the word abideth in a soule, then it overcometh the wicked one. 1 Joh. 2.14. Every manifesta­tion of Christ, is for this end, to destroy the workes of the Devil. 1 Joh. 3.8.

Delusions dimme and dazle the eyes of the soule, that it cannot see into the craftie con­trivances of that subtile adversary. But the Spirit taketh off those vailes that were upon the heart, and giveth notable discoveries of Satans close plottings, crosse actings, secret undermineings, soule-ensnaring stratagems, that it seeth into his wayes and methods more then ever. 2 Corin. 3. v. 16, 17, 18. & 12. v. 7. Yea, it filleth the soule with dete­station of, and indignation against him, in [Page 157]his enterprises, and that because they tend to interrupt some designes of Christ, and to contradict his ends. Math. 3.17. with 4. v. 10. And also, many temptations are over­come hereby, Satan will be incensed, when he seeth himselfe cast out, and so, floods of new temptations are to be expected. Rev. 12. v. 13.15.

But, by the witnessings of the Spirit usu­ally a soule obtaineth a release from those old ones that it hath grapled with, and groaned, yea even sunk under, many a day. And, it speaketh the Spirit to be the author of a testimonie, when it worketh this way: for, Satan is not cast out, but entreth into the soule when delusions prevaile: and Sa­tan is expelled out of the soule, when that is out of love with him, and when his wayes are rendred odious and abominable to it.

Evid. 6. Satan useth his utmost endeavours, to draw and beate off the soule from, and cause it to doubt of the Spirits testimonie; but he seeketh to prevent a questioning of his owne. I doe not make doubting an Evi­dence of Assurance; but, if thou can'st be sure that Satan tempteth thee to doubting, and seeketh to divide between thee and a promise applyed; that argueth thy closure with the promise, not to be by his meanes. And, if thou be'st sure that he perswadeth [Page 158]thee to owne a testimonie still, which thou bast received, then it is very suspicious. For, Satan is no such friend or favourite unto the Spirit or its testimonie, as to seeke the hindring its questioning thereof. Neither is he such an enemie to himselfe, as to beate off from hearkening unto his owne delusions, when the soule is enclined to imbrace them.

Evid. 7. The witnessings of the Spirit af­ford corroborations against the sharpest af­flictions and sufferings: a timerous, fearfull Spirit, that formerly thought it should ne­ver be able to hold up against smaller tryals; yet after such a testimonie it is undaunted at the sight of greater. The shineings of Gods face make it willing to doe or suffer any thing for God; now it can venture to the utmost for him. When they could claime in­terest in God. Dan. 3.17. Our God—This made them declare their resolutions for God. v. 18. This will beare out against a fierie furnace. Rom. 8.37. In all these things we are more then Conquerours. [We] i. e. we that can say, That nothing shall separate us from the love of God, which is in Christ Jesus our Lord. as, v. 39. [We] are [in all these things] in tribulations, persecutions, famine, nakednes, peril, sword &c. v. 36. Not onely after these, but [in] them, and in all these hard passa­ges of providence, by which many are pro­voked [Page 159]to doubt of Divine love; yet [in all these] we are [Conquerours] i. e. whil'st we are under them, they are overcome to us, we are not subdued or kept under in our faith or patience—by these; but are kept above our tribulations: and [Conquerours] i. e. of Satan who fighteth against us in these, he backeth persecution with temptation, but we overcome all, and are [Conquerours] i. e. of Corruption that is ready to take ad­vantage against us under tryals and tribula­tions, but we have gotten ground of our corruptions, our pride, discontent — not onely after distresses, but in them; and so we are [more then Conquerours] i. e. we have come off, not onely without losse, but with much gaine. Conquerours win the field, but they loose much in winning of it, many valiant men fall in the battell: O but Christians gaine in their graces, and gaine in their strength, and gaine in their comforts, as their sufferings abound, so their consola­tions abound also, and so they are [more then Conquerours].

Object. But may not a delusion so engage a man to it selfe as he may suffer much be­fore he will disown it? may not a man look death in the face with a carnall confidence?

Answ. Suppose it, yet it is not the enga­gednes of the heart to Christ by sights of his [Page 160]love; or the endearance of his will, name, and glory to it, or the tasting sweetnes in Communion with Christ &c. that beare up against sufferings: but a soule under the wit­nessings of the Spirit, is raised above his trou­bles and afflictions upon such accounts. Rom. 8.35.39. Phil. 3.8. For whom I have suffered the losse of all things. Carnal confidences are not at first built and bottomed upon Christ, and are at present sed and supported, by se­curitie, disregard, stupidity, stout-hearted­nes, will, desire to be accounted immovea­ble, and unwillingnes to owne the shame of former hypocrifie — and such carnall props beare it up, and engage to adhere unto it un­der sufferings, which are enough to evidence it, to be a delusion.

Evid. 8. The witnessings of the Spirit be­get a perswasion in the soule of the Lords affording it, sutable provision for it, at all times, and in all conditions: before, it went drooping under feares that it should want, protecting grace under dangers, and suppor­ting grace under sufferings, and persevering grace under tryals: it feared that it should not hold out to the end, and was mistrusting God in every condition: but, when the Spi­rit hath witnessed adoption, then it is delive­red from all these feares; it can say with him Psal. 23.1. [I shall not want] when it can say [Page 161] [the Lord is my Shepheard.] This engageth strongly against mistrust fulnesse, which for­merly it gave much way to, and striketh a deeper sence into the soule of its unbeleife then it had, that it cannot but recall it self: it said before [I shall want] when it could not say [I do want.] Its mistrust run before its necessity. But, now it unsayeth it, and chicketh it selfe for it: yea it runneth as far forward in its saith, as before it did in its unbeleife. It doth not onely say [I do not want] in the present time, but [I shall not] want for the future. Though I should be af­flicted, tempted, persecuted, &c. yet, I shall not want. Paul could argue himselfe into a confidence of sufficient provision, when he saw that nothing should seperate from Christ. Rom. 8.32. He that spared not his Son, how shall he not with him give us [all things?] i.e. all things needfull in all conditions; not all things in the world, but enough of all things; grace enough, and peace enough, strength enough, wealth enough, &c. this is his collection from that premise, and how shall he not &c? it is an interogation that imports, that seing he spared not Christ the greater, it is out of question, he will not be sparing in other blessings which are farre lesser.

Evid. 9. The witnessings of the Spirit make [Page 162]the soule exceedingly vigilant against what­ever might occasion an interruption in its communion with Christ: the most glorious revelations are followed oftentimes with the most horrid and violent temptations, as, 2 Cor. 12.8, 9. & Matth. 3. v. 16, 17. The Spirit descended and a full testimony is given, v. 17. This is my beloved Son, in whom I am well pleased. And the next newes is, Mat. 4.1. [Then] was Jesus led up of the Spi­rit—to be tempted. Question not a testimony barely, because you finde varietie of new temptations after it, unless it disposeth you to yeeld and consent to them, and occasion their prevailing over you: These you are to look for and expect after such a time. But if the Spirit be the witnes, it will make you watchful against these. Gant. 8.4. I charge ye—stirre not up, nor awake my love, untill he please. She was very fearfull of whatsoever might displease him. And when was it? v. 3. when shes injoyed left-hand supportments and right-hand imbracings from Christ. Soules are double watchfull against what­soever might interrupt their Communion with Christ after a full fruition of it.

Evid. 10. The witnessings of the Spirit draw out earnest expectations of full com­munion with Christ: the soul is so ravished with what it doth injoy, that it is even swal­lowed [Page 163]up with desires after full injoyments of it. One that formerly was under bondage through the feare of death, now knoweth not almost how to be content to live any longer, but is forced into that holy com­plaint, 2 Cor. 5.7. I live by faith, and not by sight— A life of faith is a glorious life, and yet at such a day it cannot but bemoane it selfe for its want of sight: it groaneth ear­nestly desiring to be cloathed upon, and this is the matter of its lamentation, that it is ab­sent from the Lord, v. 2.6. Christ is present with the Saints by faith in this life, but their Communion here admits of many interrup­tions. There are recesses, as well as accesses. They are subject to withdrawings and seem­ing distances, and nothing but immediate Communion will afford them a fulnesse of contentment; and therefore with a holy im­patiency, they desire to be dissolved, that they may be with Christ, which is best of all.

And thus I have finished these Secondary Evidences, which may be usefull.

• 1. For Direction to such as injoy the te­stimony of the Spirit: here they may see what improvement they are to make thereof.
• 2. For confirmation unto those that have injoyed a testimonie which hath been fol­lowed up these ways: let them beware of questioning it. And the want of these, or [Page 164]many of them, as the issue of such a perswa­sion, especially if the confidence remaineth still, it a dangerous symptome of a Satani­call delusion.

CHAP. XXII. Foure Objections answered.

BEfore I leave this question, I shall an­swer foure Objections.

Obj. 1. May a soule say, I have had some feeble hopes that I have enjoyed the witnes­sings of the Spirit, in some of those wayes aforementioned: but seeing Satan counter­feiteth the choice workes of the Spirit, and the Prophet saith, The heart of man is deceit­full above all things, who can know it? Jer. 17.9. How should I know, that I have passed a right judgement on my owne condition, and am not mistaken?

Answ. The Spirit by the word doth give an infallible assurance unto soules that its testimony is true:

It is ascertained unto souls.

1. By the Spirit: 1 Cor. 2.10.12. Rom. 8.16. 1 Joh. 5.9, 10.

2. By the Word: that is the touch-stone or rule for tryall: see Isa. 8.20. To the Law [Page 165]and to the testimony, if they speak not according to this word, it is because there is no light in them. 1 Cor. 14.37. If any man thinketh himselfe a Prophet or spirituall, let him acknowledg that the things I write unto you are the Commandments of the Lord. Act. 17.11. Though the Spirit doth give evidence to it selfe, especially in the more immediate way of witnessing, and act­eth so irresistibly, as the soule (whil'st that work continueth) cannot be otherwise per­swaded: yet all the improvements of this immediate testimonie are to be tryed by the written Word of God. i. e. both that faith which receiveth it, and those effects that fol­low it, or those operations it hath in and upon the soule, and the ends it aimeth at. If these be not according to the Gospel ac­count it a delusion, though the perswasion be very strong. Isa. 8.20. Gal. 1. v. 7, 8. & 6. v. 16. It is dangerous with Zacharias from an unbeleeving suspition upon non Scrip­turall grounds to doubt: yet it is a duty with Mary for information to enquire, How shall I know—? Luk. 1.18, 19, 20.34, 35, 38. Though your confidences continue, yet you are to weigh them afterward in the ballance of the Sanctuary.

But that I may clearly resolve the doubt, I shall proceed by these steps.

1. A power of judgement and discerning, [Page 166]or a certaine knowledge, whither any, and what workes have passed upon the heart, is attaineable, and ordinarily granted unto soules. This may appear,

1. From the Lords requiring selfe-exa­mination, 2 Cor. 13.5. Examine your selves whither you be in the faith, prove your selves— Now, what is that, but to looke into the heart, and take a surveigh of that, purposely to gaine a knowledg what the state is? This duty cannot be performed with fruit or ad­vantage, if there were not a possibility to be ascertained by enquiring what the soule hath mett withall; and so, the end of it would be lost, so 1 Cor. 11.31. The know­ledge of the heart is necessarily required to make water or blood effectually witnessing: for, without that there is no ground for an act of judgement to passe upon.

2. From clear Scriptures. 1 Cor. 2. v. 12.15. The Spirituall man judgeth all things—E­zek. 16. v. 61. 1 Cor. 14.25. And thus are the secrets of his heart made manifest.

3. From Experience: Christians that at some times (through temptation) are rea­dy to deny such dispensations of God to­wards them; yet at other times can make large narrations of many passages they have met withall. They can declare how and in what manner the Word hath wrought with­in [Page 167]them: and yet such soules under misera­ble questionings of their interest in Christ still. It is out of doubt with them, and they are beyond questioning, whither they have been under such workings or no; but here they sticke, they know not wither these be witnessings or not.

Beware therefore of harbouring any ima­gination, that either the deceitfulnesse of thy own heart, or the counterfeit workings of Satan, should render it impossible for thee to attaine a knowledge of thy owne heart, or of what workes have passed upon that. This conceit (raised by Satan) keepeth ma­ny a soule on this side Assurance a great while.

2. The works that have passed upon thy heart being discerned, thou mayest examine and measure them by the written word whi­ther they be speciall or common: if thou be'st ready to doubt and question whither these be sufficient to testifie adoption or not, by renewed recourses to the Word, thou mayest finde what they are: whether they be such as that calleth graces or not, &c. It is said of the Chymicks that they will so counterfeit gold, that no touch-stone can discover it: Satan hath a great deale of Chymistry, he hath many things like graces, as faith, hope, humility, &c. which are not [Page 168]those graces; and therefore it behoveth the most confident soules often to try their grounds, and here is a touchstone the writ­ten word that will never faile; this will dis­cover his most glistring counterfeit coyne.

3. A knowledge or reall discerning that those speciall workes have passed upon the heart is enough to render infallibly assured of the Spirits witnessing: or may give a cer­tainty that a right judgement is passed upon the condition. You may undoubtedly know, that it is the Spirit which witnesseth, if you can clearly see, know or finde, that those workes are wrought in your hearts, which are warranted in the written word to be witnessing: for, the Spirit onely can create them there; and hence they are called fruits of the spirit, Gal. 5.22. This is a great per­plexing thing to many a Saint; could it but see that the Spirit were the author of a work, that it hath been under, then it could conclude of its Adoption from it: whereas, there are common workes of the Spirit, which a Saul, a Judas, a reprobate may have; and therefore barely the proceeding from the Spirit is not enough. But, it is necessary to know that the work thou hast experience of, is a testimony, as well as, that the Spi­rit is the agent. There are many workes of the Spirit, which cannot be denominated te­stimonies [Page 169]of Adoption. Now for the Spirit to bear witnesse, plainly importeth these two things. 1. The giving of [a testimony] 2. That the Spirit is the giver of it. If thou best wrought into a perswasion of Adopti­on by the application of a word, there is a testimony; and if thou can'st finde that the Spirit hath raised this, that is sufficient. And, if blood be so applyed as it is warran­ted to be a witnes; and so for Water, then the knowledge that they come, from the Spirit, (with that) is evidencing.

When works are of such a nature as they doe witness adoption it was my scope and drift to discover in the foregoing Questions. In those I have endeavoured to difference the speciall workes of the Spirit from those counterfeit works whereby Satan and mens own treachourous hearts do prevaile to the deceiving of them.

As the Spirit doth evidence its owne pre­sence in the immediate way of witnessing; so, the speciall nature and Qualitie of the workes themselves may ascertaine thee that they come from the Spirit, in the testimony of Water and Blood. If thou can'st descry those operations within thy selfe, they may assure thee that the Spirit is their Author, and that thy heart hath not deceived thee, in thy Conclusions about thy Adoption; [Page 170]and hence, 1 Joh. 5.10. He that beleiveth hath the witnesse within himselfe. Some might en­quire, How shall we know that the Spirit and none else is the Witnes to us? the Apo­stle answereth [He that beleiveth—] belee­ving doth evidence the inhabitation of the Spirit.

If the grounds of thy judgement be cer­taine, then the act of thy judgement must needs be infallible: that is true or false ac­cording to the truth or falsenesse of the grounds. The act cannot be tryed without another act of judgement, & so there would be no end, and then certainty were unattain­able, if the act were to be tryed: for, so long as there is any tryall there is an act of judg­ment passed. If thou findest, 1. That some works have passed upon thy heart. 2. That they are such as are warranted to be wit­nessing, the act of judgment is unquestionable. From thy [discerning] them, thou may­est conclude, that thou hast the irradiations of the spirit, for none but the Spirit can dis­cover these. 1 Cor. 2. v. 10, 11, 12. From [the works discerned] thou mayest con­clude the presence of the spirit, and thy own Adoption.

4. If thou be'st in the darke, or wantest clearness about the works themselves which formerly thy soule hath been under, thou [Page 171]art ever to beware at such a time, of draw­ing up Conclusions about thy condition: many have been ready to deny the grace of Christ, and have run their soules upon hor­rible temptations, and into deep desertions, and have given Satan great advantages to rush them into unbeleife, by concluding up­on the sight of halfe-works, or without a clearness in the nature, quality, circumstan­ces and ends of what they have met withall. When the eyes of thy soule are dim (as in a day of desertion) thou art not a compe­tent judge, but oughtest to attend unto o­ther duties, that concerne thee in thy pre­sent condition, and to waite for the shine­ings of the Spirit upon the works thou hast had experience of; and if such a candle be lighted up in thy soule as enableth thee to see, and by the word to discerne them to be speciall workes, then thou mayest say, as Rom. 9.1. My conscience beareth me witness by the Holy-ghost— and then it is dangerous dis­claiming or disowning the Spirit in its ope­rations.

5. It is the worke of the Spirit to disco­ver both the sincerity and the deceitfulnesse of the heart: there are seeds of hypocrifie as well as of other sins even in the best of Saints. They finde matter for heart-breaking com­plaints of the treacherousnesse of their own [Page 172]hearts. Grace doth not tot ally destroy the being of any one sin. Peters heart deceived him, when he was upon high resolves for Christ, and yet a beleever. But never doth a soule see more of the deceitfulnesse of its heart, then upon a discovery of divine love, Job 42.5, 6. Isa. 6.5. Ezek. 16.63.

And thus, he that would not be deceived, shall not be left to the deceitfulnesse of his own heart.

Object. 2. But I have found that my heart hath deceived me, and I was mistaken in my passing a judgement about other matters, and I had as many symptomes of my being led by the Spirit of God into those Conclu­sions, as I have of its leading me into this; and therefore I fear I am deceived in all.

Answ. 1. Thou mightest be deceived about some Circumstance, and the particular end of some dispensation, and yet thy judgment might be right in the maine.

2. Particular mistakes are not to be made generall rules: Peter had a clear testimony of his Adoption, and that from the mouth of Christ himself. Mat. 16. v. 17. Blessed art thou Simon— and yet this did not preserve him from a delusion of Satan that came af­terward. v. 22, 23. The same mouth that blessed him, quickly called him Satan. Christs testimony was enough to give him full assu­rance [Page 173]of Divine love; but yet it did not se­cure him against a false Confidence in a par­ticular Case, nor a dolefull fall. Matth. 26. v. 35.70.72.

It thy heart hath deceived thee in some particular things, yet do not Conclude that thou art deluded in all.

3. Yet let thy mistakes provoke thee to the greater watchfulnes against the delusions of Satan, and thy own Spirit.

And take these as Symptomes of delusi­ons, and beware of yeelding to them.

1. Whatsoever hath a naturall tendency to promote sin or unrighteousnesse, is a de­lusion: unholines cannot be from the holy Spirit; and hence there is a diametrical op­position between the fruits of the Spirit, and the workes of the flesh. Gal. 5. v. 19, 20.22. that which emboldneth, or giveth any en­couragement, or is refreshing to corruption, beware of it.

2. That which ariseth from, or leadeth into security, is a delusion. Rev. 3.17.22. They are rich, and encreased in goods, &c. and now they conclude, they want nothing; but, the Spirit of God told them that they wanted all things. Davids security led him into a false Confidence. Psal. 30.6. From his present prosperity he Concluded that he should not be moved.

3. That which springeth from a supposed selfe-sufficiency, or in its owne nature lead­eth into selfe-advancement, is a Delusion. Psal. 30.6. David was confident he should not be moved, and this was built and bot­tomed upon his outward accommodations and furnishments for self-defence, and there­fore he checketh, correcteth, and recalleth himself, v. 7. By thy favour my mountaine stan­deth strong. So, if thou hast overcome this or that temptation, and now Concludest that thou art able to encounter with any, it is but the voyce of thy own Spirit, and it may be a small one will surprize thee quickly. And so, if it tendeth to make thee aspiring, Gen. 3.5.

4. That which beginneth not with, and endeth not in Christ, is a delusion: Peter en­gageth for Christ, but not in the strength of Christ, and so he fell (though not totally, yet) shamefully from Christ. The Laodice­ans are neglective of Christ, and take satis­faction in things below Christ, and this pro­duced false Confidences and Conclusions. Rev. 3.17, 18.20.

Object. 3. But may there not be some sin that I am ignorant of, harboured in my soule, that may render me deceived in pas­sing judgement on my owne Condition? May not my heart be engaged to some secret [Page 175]sin, that I know not of, and so I not be mar­ryed unto Christ?

Answ. Is thy heart carried out to seeke for cleansing (through the blood of Christ) from secret sins which thou knowest not of? If so, thou art not deluded, but even these motions of thy heart are witnessing. The best of Saints are subject to many secret sinnes. Psal. 19.12. Who can understand his errours? cleanse thou me from secret faults. The interro­gation hath the force of a negation. i.e. none can understand [his errours] i.e. all his sins: and therefore he himselfe beggeth cleansing from those he knew not of.Qui form aliter & di­stincti poenitentiam agit de peccatis omnibus cog­nitis, virtualem & confusam resipiscentiam habet de ijs etiam pec­catis quae non novit. Dr. Ames. c. c. l. 2. cap. 8. So that, if thou hast such a know­ledge of Gosell Mysteries, as thy whole heart be drawn out after God in the way of the Me­diatour, Christ Jesus, and be bent and set against all sinnes known upon Gospel accounts, and lookest after purification from what thou art ignorant of, and wouldest seek the mortification and abandoning of them, if thou knewest them; & can'st cordially say, as, Psal. 139. v. 23, 24. Search me O God, and know my heart— and see if there be any wicked way in me, and lead me in the way ever­lasting; then the defectiveness of thy know­ledge is such as is common to thee with the [Page 176]choycest Saints, and be assured that no secret sin hath dominion over thee, but thou art an haire of the everlasting kingdome, for, Joh. 17.3. This is life eternall to know the only true God, and Jesus Christ whom he hath sent.

Object. 4. I have found a great impression made upon my Spirit, by a word or pro­mise; but upon a serious search I cannot Conclude whither it be from Satan or a te­stimony of the divine Spirit: What am I to do in such a Case?

Answ. 1. Observe what duty thy present condition calleth for, and walk up to that: that impression may be but a forerunner of the mercy which is a coming. Hab. 2. v. 3. The vision is for an appointed time, thou must waite for it, and at last it will come and will not tarry.

Thou mayest be as succesfull in pressing forward, towards what is before, as in pon­dering upon what is past or present. Christ did often speake in parables, and the inter­pretation came afterward.

Christ warmed the hearts of his Disciples in his talking with them, and expounding the Scriptures to them; but yet they knew not that it was his voyce, untill they came up to some other duties, Luk. 24. v. 29, 30, 31, 32.

2. Conclude not either way upon slighty [Page 177]grounds: if it were the voyce of the Spirit and thou callest it the voyce of Satan, thou offerest a great unkindnes to the Spirit: if it were from Satan, and thou callest it the voyce of the Spirit, thou deceivest thy owne soule. Better to leave it dubious, then to Conclude either way unsafely. Yet having sufficient grounds neglect not the Conclu­sion.

3. Be carefull to make some improvement of it, for Christ and against Satan: Say thus with thy selfe, this dispensation hath a great stampe upon it; whither it be by the finger of the Spirit, or not, I cannot tell; I will see if it may not be of advantage towards the exercise of some Gospell graces, as, faith, pa­tience, humility—

If thou can'st not tell but Christ may have said to thee [I am thine] be sure thou mak­est use of this towards selfe-resignation, let thy heart answer this voyce, and eccho back againe [Lord I am thine] Zech. 13.9. And here Satan will loose ground, though it should be he that spake to thee.

If Christians did sooner breake off those distracting perplexing thoughts about that Question, Whither those workes they have felt, proceeded from Satan or the Spirit of Christ, when it lieth darke: and did seeke to finde out his name that spake unto them, by [Page 178]pursuing gracious resolutions not to let him goe untill they had obtained a blessing; O how might they be freed from a great ma­ny of those tossings, feares, faintings, unset­tlements, which they labour under. If they did improve such dispensations to the contradicting the ends of Satan,Gen. 32. v. 26, 27.30. they might at last see God as it were face to face, and so the issues would be glorious.

CHAP. XXIII. Of the meanes to the attaining, streng­thening, and preserving the witnes­sings of the Spirit.

Qu: 5. BY what meanes may the Witnes­sings of the Spirit be attained, strengthened and preserved in a soule?

Answ. 1. Waite for the Spirit: the Lord is free, and ready to afford it unto those he hath owned as his Children. Luk. 11. v. 13. How much more shall your heavenly Father give the holy Spirit to them that aske him?

Here is the great reason that so many Chri­stians are so much without Assurance, be­cause they looke so little to the Spirit for it. Neither promises, nor graces without the irradiations of the Spirit can be effectually [Page 179]witnessing. 1 Cor. 2. v. 10.12. A true Dyall, hath an aptitude to give the houre of the day, but unles the Sun shineth, you can know nothing by it: so, it may be day-light with your soules, and you may have preci­ous graces that have an aptitude to witnes Adoption, but they cannot doe it without the shineings of the Spirit, upon its owne workes in your soules.

It is reported that the Sabine Stone is of a darke duskish colour till it be sprinkled with oil,Plin. part. 2. p. 588. and then it will burne of a light fire: so, graces and experiences are of a duskish colour till the oil of the Spirit be powred on them, and then they will burne forth with brightnes, so as to witnes unto soules their Adoption. And therefore this Direction must run through all those that follow:

2. Maintaine a firme perswasion that it is your duty to seeke after the witnessings of the Spirit. Some account it their duty to live in a doubting and questioning Conditi­on; and are apt to thinke, they should sin, if they should seeke for Assurance: others breath out sad complaints for their being without it, and yet looke not upon the seek­ing after it, under the notion of duty. Whereas they ought to be very studious a­bout that as well as other duties. 2 Pet. 1.10. [Page 180] Give diligence to make your calling and election sure. It is not barely a permission, but an in­junction, and so it will be an act of disobe­dience, and your great sin to neglect the pressing after Assurance.

3. Beware of those things that tend to keep off from Assurance.

• 1. Beware of supposing it impossible to attaine it: many labour under discourage­ment from hence, and thereupon seeke but little after it. That it is attaineable, see, Isai. 45. v. 24. & 63. v. 16. 2 Cor. 5. v. 1.6.
• 2. Beware of limiting the Lord to your time: some would faine injoy it, but they tie up the Lord to this duty, and that time, and will not wait his ley sure for it.
• 3. Beware of grieving the Spirit. Ephes. 4.30. If you have any motions from the Spi­rit, O cherish, improve, follow up these, for if the Spirit suspendeth its operations, you will be at a losse indeed for Assurance.
• 4. Beware of yeelding to carnall and un­beleeving reasonings? many dispute them­selves into unbeliefe, but he, Psal. 42.5. rea­soneth his own heart out of it; Why art thou cast downe O my soule?
• 5. Beware of nourishing any sin: Heb. 10. v. 22. Let us draw neer with a true heart in full Assurance of faith: but, how shall we doe that? [having our hearts sprinkled from an evill [Page 181]Conscience]. What is an evill Conscience, but one justly accusing for or charging with sin? and there is no way to be delivered from that evil Conscience, but by a heartie appli­cation of the blood of Christ, for remission and putification; that is the blood of sprink­ling, 1 Pet. 1.2. Many set poreing upon and complaining of some corruptions, and that because of these they are without Assu­rance; but if you would have full Assurance, then seeke to be sprinkled from them, by the blood of Christ.
• 6. Beware of spirituall sloath, and carnal securitie: Heb. 6.11. Shew the same diligence, to the full Assurance of hope— 2 Pet. 1.10. Negligence is a great enemy to Assurance.

4. Be much in selfe-examination: it is the proper end of this duty to helpe a soule into a right understanding about its condition. 2 Cor. 13.5. And, hence it is that Satan seek­eth to beate off so much from this duty. But, exercise your selves much to it, at sea­sonable times. i. e. when the eyes of your soules are cleare; in a day of desertion, they are dimme, and so you will be liable to mis­judge about your state: and you are princi­pally then to attend upon other duties, as the enquiring into the causes of the Lords withdrawing, and a coming up to his ends therein, and a seeking for its returne &c. [Page 182]but selfe-judging acts, are of great use to­wards Assurance, when the soule is not dis­abled for knowing its condition.

5. Be much in the observation of Gods dealings with your owne soules: Gods end towards the Israelites, in all their temptati­ons, and miraculous preservations, was, that they might know that he was the Lord their God. Deut. 29. v. 3, 4, 5, 6. and it is char­ged upon them as a great evil, that they soone forgat Gods workes. Psal. 106.13. Christians know not what they loose, by burying their experiences: they disable themselves for strengthening the weake hands, and con­firming the feeble knees of others: and it is a great disadvantage to themselves. The Apostle exhorteth to adde one grace to ano­ther, as one meanes to make their calling and election sure, 2 Pet. 1. v. 5, 6.10. A heape of experience must needs conduce much, to the clearing up the state. Though you can keep but the shell, the carkasse of your expe­riences, yet have them upon record, and af­terward the Lord may cause dry bones to live.

6. Be often renewing acts of faith; especi­ally take all opportunities that are offered, for the most eminent actings of it: when Abraham by an eminent act of faith, had de­clared his willingnes to follow Gods call in [Page 183]the offering up of Isaac; then, he obtained a double testimonie of acceptation with God. Gen. 22. v 11, 12. An Angel called to him out of heaven— This Angel is Christ, for he spea­keth, as God, v. 12.16. And his speaking to Abraham is for a double end. 1. To stay his hand. v. 12.2. To manifest the acceptation of the person. v. 12. Now I know thou fearest God, seing thou hast not with-held thy Son, thine onely Son from me. And the Lord is not con­tent with this, but v. 15, 16. The Angel of the Lord called unto Abraham out of heaven the se­cond time— If Isaac had died, one sight of Christ would abundantly have recompensed Abraham for his great losse, but behold after this eminent act of grace, he cometh againe the second time.

There were many things that doubtles did endeare Isaac to him; he was his Son, and onely Son, v. 16. and a Son of promise too. Heb. 11.17. and the slaying of him see­med to crosse both Gods Command, that he should not kill; and that promise, [In Isaac shall thy seed be called]. v. 18. and yet his faith gets above all, and he hath a double appea­rance of Christ after it.

Object. But the dispensations of God to­wards me, seeme to run crosse to the promi­ses that faith should act upon, and so doe for­bid my beleeving. However I finde my heart [Page 184]so out of frame, and my condition so sad, that I durst not act faith on promises.

Answ. 1. It is thy duty to beleeve on Christ whatever thy condition be: if thou hast not committed the unpardonable sin, thou can'st not tell but that thou mayest finde mercy. If thou wantest interest in Christ, it is high time for thee to seeke after it, by beleeving. Trouble and perplex not thy soule so much, about that question, whither thou hast be­leeved or not; but, put it out of doubt by a fresh act of faith.

A repetition of acts of faith, is very sutable to a Saint in his darkest Condition. Isai. 50.10. He that walketh in such darknes that be hath no light, is injoyned then to trust in the Name of God.

If particular promises faile, or be out of sight, and sensible experiences faile, that it be a midnight of darknesse with the soule, yet there is the Name of God to run to, and trust in still: what his Name is, see Exod. 34. v. 5, 6. The Lord God, mercifull, gracious, long­suffering, abundant in goodnes and truth, forgiving iniquity, and transgression and sin &c. When thou can'st not see that he is gracious [to thee] or that he hath forgiven [thy sins]: yet, put forth an act of faith upon him through Christ, and in that way waite for his being gracious, and for his forgiving thy sins.

I would not have a soule upon slighty grounds cast away all former experiences; but, if Egyptian darknes seemeth to cover it, the best way to recover all againe, is by a new act of faith. Psal. 56.3. What time I am afraid, I will trust in thee. When it is afraid of unsoundnes of heart, then it ought to trust in God, as well as under other feares.

2. Oftentimes the Lord doth cast in mat­ter of discouragement in a soules way to beleeving, purposely to draw out acts of faith: Rom. 4. v. 19, 20. Abrahams body was dead, and Sarahs womb dead, before the Son of promise was given. Math. 15.24. I came not, but to the lost sheep of the house of Israel.

Here was a word to appearance against her. So that a man may have seeming impossibili­ties in the way to his mercy, yea a word may be cast in, and that by Christ, that may seeme to speake against him; and yet it may be in­tended by Christ but for the tryall of faith, not to hinder beleeving. But usually in such Cases, the Lord giveth clearnes about what is duty, before he blocketh up the way to it; yea, and holdeth up the heart to it, in the midst of such discouragements: this woman was the more importunate, the more repul­ses, and seeming denyals she had from Christ. What the word doth undoubtedly warrant to be thy duty, in that condition thou art [Page 186]in; though thou mayest seeme to have a word, and never so much against, ther, yet thou oughtest the more eagerly to owne thy duty. And beleeving is the great Command of Christ, to all that heare the sound of the Gospell. Mark. 16. v. 15, 16. Rom. 10.9. 1 Joh. 3.23.

Yea, it is a duty at all time [...]or in all con­ditions. Psal. 62.8. and know that Christ doth never contradict his owne Commands to forbid any soules, beleeving: and there­fore nothing should beate thee off from this. It is thy duty to live a life of-faith, when thou wantest feeling. Christ was without feeling when he cryed out [Why hast thou for­saken me?] and yet not without a faith of Assurance, for he saith [my God, my God.] So Psal. 89. v. 34, 35, 36. The Lord engageth himselfe by Covenant and Oath that the throne of David should be astablished for e­ver: and presently he was rushed under such dispensations as did threaten the non-ac­complishment of what was promised. v. 38, 39. &c. but the Lords end herein was, not to lead him into contradictory apprehensi­ons to his Oath, that he had passed just be­fore; but to give him an opportunity to be­leeve above and against hope.

7. In all importunities with God, for the testimonie of his Spirit, make use of argu­ments [Page 187]drawne from God himselfe: doe not present the Lord, with your prayers, or any performances of your owne; but, urge, his Name, Nature, Word, or free promise, &c. Isai. 63. v. 15. He pleadeth and expostulateth with the Lord [Where is thy zeale and strength, the sounding of thy bowels and of thy mercies to­wards me? are they restrained? And presently there is Assurance. v. 16. Doubtles thou art our Father — So, Exod. 34.6. The Lord pro­claimeth that he pardoneth iniquity, transgres­sion and sin: and Moses taketh advantage to challenge God of his word a long time after, Numb. 14. v. 17, 18. As thou hast spoken, say­ing, The Lord is long-suffering, and of great mer­cy, forgiving iniquity—and at last he drew out a testimonie from the Lord. v. 20. I have pardoned according to thy word.

8. Seeke for much inward acquaintance with the written word: the word declareth what faith is, and so for other graces. It is the touchstone to try a testimonie by, that is attained. It is a preservative against sin and temptation, if hidden in the heart. Psal. 119.11. Math. 4.10. and these yeelded to, doe tend to weaken and darken Assurance.

Here I shall adde a few Rules about mak­ing use of Scripture, that may be profitable not onely towards Assurance, but to other ends also.

1. Some spirituall Considerations, seen to arise from the Word, may be made use of as well as expresse Scriptures: if thou hast a temptation that thou can'st not finde any expresse Scripture to helpe thee against it, yet some Scripturall Consideration may be beneficiall towards thy reliefe and soule-establishment. Psal. 73. He was tempted by the prosperity of the wicked, and the adver­sity of the Sainte, to say, v. 13. Verily have cleansed my heart in vaine—and he was at a great losse, v. 16, 17. When I thought to know this, it was too painfull for me: untill I went into the Sanctuary.

But how was he kept up against the temp­tation, before his going into the Sanctuary? v. 15. If I say, I will speake thus, behold I should offend against the generation of thy Children.

This spirituall consideration kept it from prevailing. viz. That if he should affirme it, he must say that the Lord never had a people on Earth; for Adam, Noah, Abraham, Isaac, Jacob, and all the Sonnes of God that ever were, have been exercised with afflictions and crosses.

2. That which is agreeable to the drift and consonant to the minde of God, or his maine end in any Scripture, it to he owned as of God, though not contained in expresse words in Scripture.

A Christian is apt to be stumbled, when some part of a Scripture (though of a per­fect and entire sence) be cast in, if there be a variation in some termes from the words of Scripture, and hereupon he is ready to reject it, and to reckon it not from God. Whereas, if it beareth the sence, of some one place, or hath the drift of the Lord in it, thou oughtest to improve it, if sutable to thy Condition: else all interpretations of the word were useles. Math. 4. v. 9. Satan temp­ted Christ to worship him, and Christ oppo­seth him with, Deut. 6.13. & 10.20. Thou shalt feare the Lord thy God and serve him. By [feare] here is meant worship as feare, Isa. 29.13. is expounded by worship, Math. 15.9. And [serve him] is intended exclusively of service to any other, as appeareth, Deut. 6.14. And, though neither [worship] nor [onely] be found in the places he [...]lledgeth, and the chiefe stresse of the answer resteth up­on those two words; yet, because that is the true sence & meaning of them; hence Christ saith; It is written, thou shalt worship the Lord thy God, and him onely, shalt thou serve. So that Scriptures in the true sence of them, are use­full against temptation, and towards Com­fort or any spirituall end, though the very termes be not found in the Word, that be in thy thoughts.

3. A Scripture made use of in one condi­tion, may have much deducible from it, that may be succouring to a soule in another condition: or that which is used upon one occasion, may be usefull on another occasi­on: Math. 4. v. 7. It is written, thou shalt not tempt the Lord—

Christ maketh use of that Scripture, Deut. 6.16. Here, it was spoken to Israel, Christ alledgeth it against Satan. Here, Israel is for­bidden tempting God, as at Massab; of which see, Exod. 17. v. 1.7. In their distresse and want, they tempted God, by saying, Is God among us? Their not trusting God for extraordinary preservations and provisions, is their temp­ting of him; and yet Christ alledgeth it a­gainst trusting of God for extraordinary preservations without a Call to it, or when ordinary meanes is afforded.

4. A part of a Scripture may be intended for thy present advantage, & not the whole. Math. 4. v. 7. Christ maketh use of, but part of that, Deut. 6.16. So much of it as wa [...] su­table to his present occasion: So, one part of a promise may be fulfilled to thee, and it is no ground of questioning whither it were from the Lord or no, because the whole of it; is not accomplished to thee.

5. A bare giving in of a word is not a safe ground for Conclusions about what is a [Page 191]soules duty or condition: I observe that Christians in these dayes build much upon the giving or binting in of words. When they are in a great ftreight about what is their du­ty, or what they are called to; if a written word be hinted, though it speaketh nothing to the Case in hand, neither expressely nor by Consequence; yet if they have inclinati­ons thereupon, to one way more then ano­ther, they are apt to Conclude their call to lie there. Whereas, if the word which is gi­ven in, doth evidence this to be duty at this time, or in this Condition; then, they have cause to blesse the Lord for the bringing to remembrance, a word which is of Directive use to them. But then they are to make, not the giving in of the word, but the word it felse the rule and warrant that this is their duty.

Others that know this or that to be the duty of beleevers, yet they doe not set about it, untill they have some particular word hinted in, to encourage thereunto; and they waite for this, Blesse God when you have one: but if the Spirit hath injoyned it once, by the word (which is its owne voyce) it must needs be sin and disobedience, to neg­lect the duty, though he doth not adde in­ward impulsions to it.

Others, upon the giving in of some Con­solatory [Page 192]or witnessing word, are apt to con­ciude about their in to dit in Christ thence. But all these act very [...].

1. Because Satan [...] an hand in, the use so­licitations by a word, as well us the Divine Spirit: Meth. 4. v. 6. Satan it [...] Christ with an [It is written] [...] excite thee, to that which as not thy duty, by a word; therefore, unles thou can'st certainly promise thy selfe, that it proceedeth from the Spirit of God, it cannot be evidenting, either of what is thy duty or Condition; unlesse the word it false given in, doth evi­dence it.

2. Because, I finder no Rule to Evidence that the Spirits himing in of words, is a ground for such Conclusions: I have heard many, relate extraordinary passages of pro­vidence, that attended the coming in of the word: as, they did not know that there was any such Scripture, on where it was? and yet opening the booke it was the first pl [...] the eye was cast upon &c. Now, they ought to take notice of, and owns [...] markeable wayes as these are [...] of the Spirit is not hereby, to [...] conclude about their owne conditions for mediately, from the hinting; [...] the word; but mediately, by their coming upon [...] ends that the word it selfe (which is hin [...]ed in) pointeth at.

A beleever should thinke thus with him­selfe; Surely it is of great concernment to me to improve this word, Lesser providences ought to be followed up towards Gospell ends, but greater much more; and therefore it standeth me in hand to looke about me, that these remarkable ones passe not away without attaining some speciall ends. And, if the word be improved for the ends it aim­eth at, as Quickening, supportment, the act­ing of some graces &c. These improvements of it are witnessing. But if these be neglected, the ends of the Spirit in casting it in, are un­attained, and so the Conclusions drawne from it are ungrounded.

3. Because the Prophet David ascribed all such effects to the word it selfe: Psal. 119. v. 24.50.105.133. It was the word that Directed, Counselled, Quickened, and Com­sorted him. Doubtles there was an applica­tion of the Word, else it would not have ac­complished these ends. But Application de­noteth the Conveyance of the word into the heart, and its implantation, ingrafting, and working mightily there; which is sarre more then, a hinting of it in, or the bringing it to minde; and yet, he resolveth all, into the word it selfe applyed, rather then into the application.

4. Because of the inconveniencies, and [Page 194]dangerous consequences that usually attend building conclusions about its duty or con­dition upon the bare hinting in of words: as, hence a foule is often ready to reject a word sutable to its condition, which if own­ed might be of great advantage to it. O (saith the soule) I know not whither it onely came to my remembrance by often read­ing of it, or were given in by the Spirit. Whereas thou oughtest to have familiar ac­quaintance with the word, Deut. 6. v. 7. and it is thy mercy, if thy mind be filled with variety of words sutable to the severall, ex­igencies, necessities, and temptations, thou meetest withall. Their being familiarized to thee, should be so far from occasioning per­plexity, that it ought to be reckoned thy great mercy that thou hast them at hand; when many are much at a losse, for want of sutable words to their conditions. But know that the Lord hath bundled up the Promises in the word, that upon all occasions thou mightest have recourse to him by them, for what thou wantest: and so thou shouldest be so far from disowning a sutable word, when hinted in, that thou oughtest to goe and take a word, when it is not given in. It is thy duty to search the Scriptures when thou art at a losse about any matter, and to improve any word futable to thy conditi­on, [Page 195]that thou findest, as well as if it were hinted in. John 5.39. Search the Scriptures. Acts 17. v. 11.

Againe, some have persisted in the neglect of their duty a great while, for the want of the giving in of a word, and have lost much Communion with God hereby. Others see­ing themselves mistaken in their Conclusi­ons from the hinting in of words, have been led into a questioning of all their other Experiences.

Therefore if a word sutable to thy con­dition be given in, blesse the Lord for it: if not, find out one, and take it, whether it be a witnessing, quickning, supporting or comforting word, and pray over it, yea give the Lord no rest untill he hath made a pow­erfull application of thy heart, so as to draw that out after Christ by it: and without this improvement of it, for its proper end it pointeth at; the hinting of it in, will prove of but little advantage to ther, though by the Spirit.

9 Lastly, Hold fast the Doctrine of Per­severance: The Lord hath promised that he will put his fear in their hearts that he ow­neth in the everlasting Covenant, that they shall not depart from him. Jere. 32. v. 40. And see Psal. 89 v. 30, 31, 32, 33, 34. If his Children forsake my Law— if they breake my [Page 196]Statutes, then will I visit their transgression with a rod, and their iniquity with stripes. Neverthe­lesse my loving kindnesse will I not utterly take from him— My Covenant will I not breake— Here, the Lord declareth what he will doe if his people sin: not cast them off but correct them. So Isa. 54. v. 8, 9, 10. As I have sworn that the waters of Noah should no more goe over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee. For the moun­taines shall depart, and the hills be removed, but my kindnesse shall not depart from thee, neither shall the Covenant of my peace be removed, saith the Lord that hath mercy on thee.

A Saint may fall into sin, but he cannot fall from his faith. See Luke 22.32. comp. with John 17.20. Let goe the doctrine of perseverance, and thy peace will be like a morning dew that passeth away; but retaine this, and then thou mayest rejoyce in the hope of the glory of God.