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; 〈◊〉 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 adopted or not, and whoſe teſtimony is infallible, he being truth it ſelfe: this Divine Spirit, not by a proxie, but it ſelfe.

[Witneſſeth] 〈 in non-Latin alphabet 〉 , 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 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 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 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 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: 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, 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 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 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, 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. 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 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 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 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 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 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 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 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; 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 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 〈 in non-Latin alphabet 〉 of Divine breathing or inſpiration. 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. 〈 in non-Latin alphabet 〉 . 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 〈 in non-Latin alphabet 〉 , The Spirit witneſſeth—then it might be by a proxie, gifts and graces; but, ſeing it is 〈 in non-Latin alphabet 〉 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 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 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 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 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 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 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 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 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 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, 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, 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 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 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 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 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 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. 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 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 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, 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 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 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 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 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 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 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, 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 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 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 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 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 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 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 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: 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 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 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 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 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 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]. 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 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 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 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. 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 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 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 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 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, 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 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. 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 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 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 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 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 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 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, 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 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 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 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 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 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 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 Mr 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 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. 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 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 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. 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 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. 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, 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, 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 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 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 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, 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. 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 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 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 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 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 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. 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 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, 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 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 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 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 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 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 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, 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 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 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. 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 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 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 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 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 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 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 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 〈 in non-Latin alphabet 〉 ſignifieth to be moved, acted, guided, &c. it may be taken from blind men, that ſtand in need, not onely of directions 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 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 — 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 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 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 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 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 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 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 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 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; 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 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 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 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 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 [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 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 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 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 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, 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 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 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 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; 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 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 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 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 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 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 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 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 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. 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 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. 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 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 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 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 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 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 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 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, 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 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.

Experiences of A. M.

I Have had my ſoule ftayed upon Chriſt, by a direct act of faith formerly; and have been in ſome meaſore eſtabliſhed by a reflex act. But looking to Sanctification within, though I had true faith, yet I was often in a ſtreight, and ſometimes had miſgivings, not about my eternall Condition, but whither I did goe diſtinctly to Chriſt or not; yet deſired the Lord to take me off every falſe bottome, and to fixe me upon himſelfe onely.

I had longing deſires after further injoyments of Chriſt, and was much in the uſe of meanes for that end: and once, going overnight to heare Mr. S. preach, I was taken up with many troubled thoughts, and in the night I could not take any reſt; yet, my Spirit was much refreſhed before the morning. It was hinted in thus, thou deſireſt a heart enlarged &c. and thou do'ſt well; but there may be ſelfe in all this; that thy peace may be furthered, and thy comfort augmented; and upon conſidering, my heart was darke, and I was neceſſitated to cry out, that all my righteouſneſſe was, as an uncleane cloath, and preſently I was carryed out as Paul in a way of exultation [I thanke God through Jeſus Chriſt my Lord]. Rom. 7.25.

I did ſee my ſoule was layd upon that better Covenant, upon Chriſt. I was marvellouſly refreſhed in hearing Mr S. I was afraid that any friend ſhould ſpeake to me, after the Ordinance, leaſt they ſhould interrupt me in that which my ſoule mert withall in it. He ſpake from 1 Cor. 3.1. I could not ſpenke unto you as unto ſpirituall, but as unto carnall, even as unto babes in Chriſt He diſcovered that many Chriſtians were of very little ſtature or growth, after a long continuance under fatting Ordinances.

Some time after this the Lord afforded me, a marvellous revelation of himſelfe, on this manner.

In the night, waking, I being very well, my underſtanding clearer then even, Scriptures were caſt in very thick, and without any thing of my recollecting them, or ſtudy for them; and cleare interpretations come in with them. And it was by enlightening, not by voyce, I was commanded to attend unto what I ſhould ſee and heare, or have given in, and therewith I had power alſo to attend, & lie ſtill without any paine or diſturbance of my body; whereas I was wont to be reſtl •• s, and full of paine and diſquiet.

I am not able to call to minde, the many Scriptures that were caſt in, but they were.

1. Concerning the [ſtill voyce of God] and what this ſtill voyce was; the Lords royce was not in the whirle winde, or the earthquake. As, Job 33. v. 15, 16. when deep ſleep talleth upon men, i. e. not ſo much in a dreame or ſleep, as in the ſeaſon for reſs; [then he openeth the eats of men, and ſealeth their inſtruction]. And ſo it was with me, in the ſeaſon for reſt, the Lord did cauſe me to underſtand, and my heart was melted into the ſtill • nes of this voice, and of thoſe things which I did ſee; I was formed into them. I found a nullifying of ſelfe, and my heart was much deſiring he might be glorified how he would, and my heart crucified in a way of ſubjection and quiet ſubmiſſion, that I did ſee a ſolid contentment, & enough; yea, my heart was withall commanded to be quiet. I ſaw that Gods glory was his owne, and he could give it out, how he would, and the ſoule is to reſt, in the ſtill voice, and the leſſe it reſteth in it ſelfe, the more it giveth glory to God. The Lord aſſured me that he had rebuked Satan, and the earth ſhould be a quiet habitation, and alſo my heart. I ſaw what power God had to diſſipate ſin, and caſt it out of my ſoule, and I found the nullifying of all earthly affections; I was affected with nothing on earth.

I did behold the glory of God. I did manifeſtly ſee abundance of glory in this miniſtration. Yet, not ſo much to raiſe my affections: But rather committed to my underſtanding (as I apprehended it) then to my affection. I did underſtand that it was God.

2. Concerning the patience of God, and how it doth differ from that in the creature. I ſaw how pure it was, and without all mixture in him, and that he was free from all ſuch paſſions, and hurryes as the creature is ſubject to, and ſo I diſcerned his tranſcendency above all Creatures. Alſo, I was made capable at that time of thoſe Scriptures that formerly I could not underſtand, my objections were removed, & by comparing Scripture with Scripture, that were caſt in, thoſe that heretofore ſeemed to diſagree, were reconciled, and made one, and all the Scriptures were confirmed to me, to be one truth. Many Scriptures that were darke and myſticall, were made cleare to me, which before I knew nothing of, and the interpretations very ſpirituall.

My memory will not admit, to diſcover what I met withall this way. As, When a mans wayes are pleaſing to the Lord, his enemies ſhall be at peace with him.

Another ſeemed to be quite contrary; viz. When they kill you, they ſhall think they doe God good ſervice. Theſe were reconciled thus. When they perſecute, yet in their Conſciences they ſhall Juſtifie. Their being at peace was, in regard of their Conſciences; not that they ſhould be at peace, as men contrary: but, though through the vilenes of Nature, they have malice againſt you; yet, in their Conſciences they ſhall juſtifie and acquite you, and fall downe and ſay, God is in you of a truth.

So, 1 Cor. 2.15. He that is ſpirituall judgeth all things, yet he himſelfe is judged of no man. i. e. The Lord giveth him a judgement of all things in himſelfe; and he can judge what is of the Spirit, and what is not: and another cannot judge him about his having a Spirit of judgement given him.

And it was brought in, that it was the ſame Spirit I now felt, that Spirit that did write the Scriptures.

And it was brought to minde thus: theſe are the things that thy heart did glow and pant after, though underſtandingly thou did ſh?ot expreſſe it.

I was heretofore in a ſad condition, my life was a life of begging, when ſhould I praiſe the Lord, I begged for underſtanding in the myſterie of the Covenant, and ſometimes this was brought in, that this ſpirituall underſtanding which the Lord did give me into the Scriptures, this was that I prayed for, it was an anſwer of theſe things.

And by the temptation that did follow, this is that thou did'ſt pray for &c. I did remember it was given in ſo. Many other Scriptures were brought in, which I cannot recall. After in the day I had ſomething of what I thus injoyed in the night; and I would then have recollected, and have conſidered what it was, but I could not; my heart fainted, and preſently I fell into a cold ſweat. I could not review or recollect for a Quarter of a yeare.

It pleaſed the Lord to bring to minde ſeverall diſcoveries to the Apoſtles, in what manner the Lord did reveale himſelfe to them, Job. 33.15, 16. Iſai. 32.3, 4. and concerning Job; And the eyes of them that ſee ſhall not be dimme—And the tongue of him that ſtammereth ſhall be ready to ſpeake plainly. Such Scriptures were brought to mind, with the meaning of them, and accordingly that I ſhould ſpeake plainly, and that I ſhould clearly underſtand the Spirits working, from every other thing, that it was from God.

And for the Certainty of it, I did ſee, and could not doubt of it, that the very adminiſtration was given to me, which was given to the Apoſtles and Saints of old. Yet it was rather committed ſtill, to my underſtanding, then to my affection. Another night againe waking, I had other Scriptures in the new Teſtament opened to me, in the ſame manner as before. Joh. 17. v. 11.21.23. I underſtood that, to be one with Chriſt, was, to have our will melted into the will of Chriſt, and it was that I now felt, and I did ſee the thing to be of infinite glory, to have our hearts melted into the glory of God.

Another was, Math 26. v. 29. I will not drinke henceforth of the fruit of the Vine, untill that day, when I drinke it new with you in my Fathers kingdome. The wine is that Comfort, and wonderfull refreſhment which is injoyed: and that which I had was a ſymptome and taſt of that wine, that I ſhould ever drink in the kingdome of heaven, and it was wonderfull for the preſent.

This was in the night, in the day againe, I went on in feare & aſtoniſhment; I thought in the morning what it ſhould be, and the end of it. I conſidered whither it were the powring out of the Spirit, which the Scripture ſpeaketh of, and I could not tell what it ſhould be, I could never pray for it diſtinctly, and ſo I had it not in that way, it was above what my heart could conceive of before I hid it, and ſo I could not pray for it. This againe put me into melancholy, and my heart fainted; yet I was not able to recollect, for the probation or tryall of what I mett withall, whence it came &c. Onely the Lord did diſcover to me, ſome of his ends in theſe things.

Now I had feares that I ſhould never be fitt for my Calling againe, and there was no agreeablenes or ſutablenes between me and any Creature. But, though my Spirit was full of trouble, yet I had a ſtaying thought, that the Lord would fit me for my calling, or let me die.

That word was caſt in, Math. 9.17. Men doe not put new wine into old bottles, elſe the bottles breake— I ſee it was becauſe of the oldnes of my veſſell, that I was under ſuch fears; but the Lord aſſured me that he would beare me up, to the thing that he ſhould declare unto me, and make me able to beare his enlightenings, and he did bid me be of good cheere.

Another night I had many hard places of Scripture, very ſpiritually declared unto me. In the day againe I was troubled, and had a kinde of weaknes and dread on my Spirit. But, one time I did willingly take a little contentment in the creature; and there came a terrour, that I went about to reſiſt the Spirit, and aſtoniſhment came, and I reſolved that I would take heed of yeelding to any ſuch thing any more, and that I would attend unto what ſhould be given in.

In the Concluding of all,The witneſſing of Adoption by the Spirit. it was brought in to me thus: What thou haſt ſeen and beheld it was the Lord, and God juſtifying of thee, thou haſt ſeen his infinite and invincible power; thy heart hath been kept up, and it is made ſure to thee that it was the Lord, thou knoweſt it was he and none elſe, it was irreſiſtible.

Now it is done, I have ſealed thee up to the day of redemption, and cauſed thee to ſet to thy ſeale, that I am true, thou knoweſt it was God, and haſt ſealed to it. Now, goe forth into thy Calling, and attend upon it, keep thy minde intent upon it, and ſee thou deſt not diſhonour me. And I did ſo, and found ſome ſtirrings of corruption, & temptation aſſaulting, which I did not before, onely feare and dread.

Now the hardſhip came that day; I had as hard a day of it, as ever in my life; then Satan ſet on me with violent temptations, and I was darke, this miniſtration withdrawne, I had it no more that day, and my heart was ſad.

Tempta. 1. I was tempted that now my earthen veſſell ſhould be broken, and I ſhould be diſtracted &c. and I had brought it upon my ſelfe; and thus brought it, becauſe I had ſought of God that he would reveale the Covenant of grace to me, and teach me &c. and in the former miniſtration it was given in, this is that thy ſoule deſired.

Some buſines was to be done and I did forget; and it came upon me, do'ſt thou not ſee, thou haſt loſt the uſe of reaſon; had'ſt not better have been in a low condition? But you would be taught of God—And

1. I was much affrighted that day and full of feares.

2. My heart was ſo darke that I could not reaſon the caſe with Satan; for, then I might have told him he was a liar: for, I deſired underſtanding in the myſtery of the Covenant, that my heart might goe in a right way to Chriſt. But, I could not reflect but wholly attend to Satan. And Satan gave me Impulſions to goe read, and try to pray, ſuggeſting to me, thou haſt nothing to pray, thou haſt ſeen God, and needeſt not faith &c.

3. Yet I kept this all alongſt, that God was my Father; and though I was diſtreſſed, yet not in the leaſt teares of periſhing. Satan could never ſhoote one arrow, to make me thinke it was not of God. And in the miniſtration it was given in, that ſin was Commanded out, that it might not be mingled with his worke, and no battery ever ſhould be made againſt it. I knew I was ſafe for eternity.

4. Yet I conſidered with my ſelfe, had it not been for me to have dyed, and was ready to ſay with Peter; Depart from me, Luke 5.8. for I am a ſinfull creature, it was a ſorrow to my ſoule that I had ſo much, becauſe I knew not how to behave my ſelfe under it. I entreated the Lord to ſhew me Jeſus, that was fitteſt for a mortall creature to looke upon; and preſently I fell into a mighty trembling: but immediately recovered my ſelfe thus [the will of the Lord be done] and was quieted againe as to that.

5. The Lords day approaching, ſome of the family wiſhed me to goe out to heare; and I deſired every Ordinance; but by the tediouſneſſe of the weather I was then prevented? and being at home in this darke condition all alone; I reſolved to ſet upon duty, yet had no matter, but to ſpread my miſery before the Lord.

I did excuſe my ſelfe thus, Lord thou haſt been a wonder-working God in my ſoule, I entreate thee teach me, and ſhew me Jeſus in whom I have beleeved. Thou haſt troden the wine-preſſe alone, and that for me; thou haſt freely layd downe thy life, and that for me; thou haſt promiſed that thoſe which keep the word of thy patience, thou wilt keep them in the houre of temptation. Lord thou knoweſt this is the houre of my temptation, I have neither faith, nor feeling. As thou haſt made me paſſive in injoying, ſo now make me paſſive in beleeving. And I reherſed theſe words three times, The Lord rebuke thee, the Lord rebuke thee, the Lord rebuke thee.

6.Chriſt ſuccouring in temptation. I found immediately an invincible power bearing up my heart, to caſt helpe upon one that is mighty, Jeſus Chriſt, and ſo evidently and certainly, that one ſhould ſooner perſwade me, that a man which I ſee and have conference with, is not a man, then that I did not ſee Chriſt by faith. I did ſee my ſelfe taken, as out of the Lyons den; and my heart triumphing in Chriſt, that from this houre I could read, and pray, without trouble, and feed upon Chriſt.

I had another miniſtration in the night, diſcovering the difference between legal ſorrow, and Goſpel ſorrow, and I was put into a condition fit to beare it, and my heart was melted into that Goſpel ſorrow: but I am not able to declare particularly how it was with me here, for a world.

Tempta. 2. After this Satan did aſſault me very ſtrongly with this temptation, that I did Idolize the Scriptures. From the firſt of theſe diſcoveries, was taken with the Scriptures, becauſe all was conveyed by them to me. I received it that the Scriptures were the word of God, from what I had ſeen before; but now I knew it from the certainty of the Spirit, and its making my heart one with the Scriptures; and now it was ſuggeſted that I made an Idoll of them; and upon that I fell into a mighty trembling and feare, for it came very ſuddenly.

In a little ſpace I had ſweet refreſhments and diſtillations of the Spirit,Helpe againſt temptation. that came in thus.

Not the letter, but the Spirit that wrote the Scriptures.

And my heart was quieted againe.

Tempta. 3. Another came, that I did Idolize the Son of God, for I was afraid of God, and was taken up in beleeving on Jeſus. I was trembling and in a ſweat, and a great hurry upon this. And O had it not been better that I had died! and I feared I ſhould never be rid of them.

Anſw. After a little ſpace it was given in, that the Father, Son, and Spirit, is one pure Eſſence, and Chriſt being in the forme of God, Phil. 2.6. thought it not robbery to be equall with God.

And, the Word was made fleſh, and was with God, and was God. And the Son of God aſſuming our nature, became a fit Mediatour for the ſoule to come to God by; and he is to be honoured as God: and that temptation went away, and I had not any of the like nature, after. But I was tempted to doubt of the Reſurrection of the body, and what ſhould be enjoyed hereafter, and I was put upon it to prove whither Chriſt was in heaven in his humane nature, and for the preſent I had not the Scriptures at hand, nor could not finde wherewithall to anſwer them: but, it pleaſed the Lord to ſtay my heart up with this; that he was my Father, and I ſhould be quiet with what he would provide. It doth not become Children to enquire what riches or inheritance ſhall be given, it is enough that God is their Father: and this was till I had Scriptures to helpe me.

And one Scripture that did refreſh me was, Joh. 12. v. 23.24. The houre is come that the Son of man ſhould be glorified; verily, verily I ſay unto you, except a corne of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. By that I did ſee that Chriſt was the graine, caſt under the clod, & being ſowne, bringeth up more with him; and ſo I did ſee the reſurrection of the body, in the reſurrection of Chriſt. And concerning Chriſt, I had reliefe from that Scripture [The man Chriſt Jeſus].

And as the Scripture was brought in, I did ſee Satan continually throwne out, by the Word of God.

Now, Concerning the Effects of it, how I have continued for two or three yeares ſince, I can give it thus.

1. I have found my life wonderfully ſweet over ever before; in a ſtated, ſetled condition from my union with Chriſt; that whatever I want or whatever condition I be in, I can goe to him freely as to a Father.

2. Whatſoever my faith is kept up hanging on Chriſt for, in a way of prayer; I have it given in or granted.

3. When faith doth not act, then my ſoule is in a condition as without life; but if I can feed on Chriſt, and by freſh acts relie on him, I can ſit downe under his ſhaddow with great delight.

4. Yet, I know I have a body of ſin, and I finde much weaknes in my ſelfe; but my life is not made uncomfortable hereby; becauſe I have recourſe to Chriſt that is my ſhield, and have him made over to me.

5. Yet I have ſtreights and wonderfull feares for a little time: ſuch things are darted in, if I ſhould looſe the preſence of God what would become of me, it would be worſe then ever; and am troubled that I ſhould be inordinate in deſiring the joy of the Spirit.

6. In all theſe things, Chriſt is helping of me, in every conflict; that though I deſire to follow him in every ordinance; yet, to the praiſe of his grace be it ſpoken, I have a fountaine to goe to, and one to bring me out of every ſuch condition, and I have immediately a ſupply given in, and in this grace I now ſtand.

Tempta. I was once ſince in a mighty feare from hence, how if I ſhould ſin, what ſhould become of me then? and I ſhall one day fall by the hand of Saul; though not to looſe my ſoule, yet to looſe this preſence of Chriſt by ſome ſin or other. This was my temptation.

That night I was ſad, and on my firſt waking, my heart was in a kinde of heate, or wonderfull glowing, and this preſented to me, in a way of enlightening [I am wounded, I am wounded] And upon the enlightening I fell into weeping. I conſidered what it was, and the very thing did fill my heart with ſorrow, and joy; and I conſidered that Scripture, Zech. 12.10. They ſhall looke upon him whom they have pierced and mourne: and Zech. 13.6. One ſhall ſay, what are theſe wounds? and he ſhall anſwer, thoſe with which I was wounded in the houſe of my friend. Upon this there was a cleare enlightening that I knew this was the heart of Chriſt rowling towards ſinners, God juſtifying and Chriſt dying, and he was wounded by me in a way of queſtioning his continuance with me, yet he called me his friend; and thus he was wounded in the houſe of his friend.

I knew not where the Scripture was at firſt, but was certaine that it was ſpoken of Chriſt, and the heate of ſpirit did continue with me, till I found the Scripture.

I ſearched and at laſt found it, and underſtood the meaning of the Chapter, and ſaw it muſt be meant of Chriſt, and ſo I found that it was the voyce of Chriſt to my ſoule. And my life ſtill is ſweet, how long it will be ſo I know not; but I know, he that hath kept, may keep ſtill. And though I be vile, and the leaſt of all Saints, when in this ſenſe of my weaknes, I can looke on the free tenders of Chriſt, I am ſupported, becauſe all my fullnes, and riches is layd up in him. And ſince this condition, though I have pride and unbeliefe, and finde abundance, yet I have not found it ſo prevailing as before. It is rather in my members, then in my minde; my heart is broken off from the love of all ſin, and it is my greateſt affliction. And I finde Chriſt crucifying the fleſh in me, that I am not in every duty ſo bowed under as before; but Chriſt maketh me a Conquerour over ſin and Satan dayly.

7. I could not retaine thoſe enlightenings any longer then I had them; nor, when they were withdrawne was there the leaſt ability in me to recover them againe.

8. I perceived that my aſtoniſhment did often ariſe from the coming in of things ſo ſuddenly: but, when I ſaw my condition was not contrary to Scripture, but agreeable to it, then my heart was quieted. And under thoſe diſcoveries, if newes had come that I ſhould be torne in pieces, or met with fire and faggot, I could not have been ſenfible of it.

9. In all theſe diſcoveries, I had nothing but came with this [As it is written] and ſo I did wonderfully eſteeme and value the Scriptures; and my heart was wonderfully ſet againſt thoſe that pretend to Revelations without, or not agreeable to or againſt the Scriptures.

10. I found a reſolution to attend on Chriſt in all his appointments, and a ſutablenes in my Spirit to the meaneſt of them.

11. There was drawne out a greater love to the Saints then ever.

12. I had violent impulſions to declare it, and ſet a day apart to praiſe God: but, I found it was of Satan; The Lord perſwaded me thatit was onely concerning my ſelfe, and was witnes enough of it ſelfe, needed no proving; and I underſtood that as Mary. Luk. 2.19. I ſhould keep theſe things & ponder them in my heart, and remember the ſtill voice, and take no care, the Lords glory is his owne, and he will vindicate it how he pleaſeth; and when he would have me ſpeak of it, he would fit me a ſeaſon to doe it.

Qu: How doe you know that theſe things proceeded from the Divine Spirit, and were not Deluſions of Satan?

Anſw. 1. I know it was of God, by the evidence the Spirit did give of it ſelfe, in its owne teſtimonie.

2. By Gods faithfulneſſe in his promiſe.

3. There was then given me a review of my former experiences of the Lords workings in reference unto Converſion, and of paſſages ſince; and I had a certainty of all thoſe workes that they were true, and from the Spirit.

4. My weaknes in naturall parts, and incapacitie of my ſelfe for ſuch things, doth make it conſpicuous, that all this is from the Lord.

5. By the Effects which this worke hath produced upon me: I am ſince, looking for participations and fruitions of Chriſt, and ſeeking for Sanctification and tranſformations; and this is my buſines; and I finde corruption is not prevalent as before; but, ſo ſoone as I goe to the Lord Chriſt for tranſformations I have them.

Experiences of J. M.

Concerning beleeving.

1. BEing in a great ſtreight, not knowing which way to get out, it pleaſed God to caſt my eye upon a promiſe which was ſutable to my preſent ſtreight; yet did I not finde ſuch lively ſtrength in it, as to deliver me: but, I was enabled to lay my condition and the promiſe together, downe at the feet of the Lord, and found much quietnes of Spirit thereupon.

2. Being once troubled about the difficulty of beleeving, I had ſuch a hint as this; that I ſhould view the promiſe. i. e. looke againe and againe, and venture upon it, it may be I ſhall not ſpeed, in obtaining that which the promiſe holdeth out to me; yet, however I will, as duty injoyneth me (it being the great Commandement to beleeve) put it to the tryall, and ſtay upon it, abide and continue to roule and repoſe the whole weight of all my wants upon the promiſe; and I ſaw plainly, that though I did ſo, yet I did miſcarry. As,

1. I looked at the matter of the promiſe, more then upon the promiſer: ex. gr. I looked at comfort and deliverance that ſhould come in by the promiſe, more then at Chriſt himſelfe.

2. I did come deſirous to obtaine what the promiſe held out, yet was not thankfull for what I had already received: as, in this promiſe, I will take away the ſtony heart, and give you an heart of fleſh. I came to the promiſe as one that had nothing at all of it; and it pleaſed the Lord to ſuffer ſuch a frame of heart upon me, as I apprehended my heart was altogether ſtony; hereby ſhewing me my evill; for, I ſhould have bleſſed God for any meaſure of ſoftnes of heart, which he had beſtowed on me.

3. I came to the promiſe in my owne ſtrength; I had this apprehenſion, as God hath given the promiſe, ſo the Spirit of promiſe alſo, to apply it; and going to it, I ſhould as a poore, empty, nothing creature, look in the ſtrength of the Spirit to apply it. I have found that whil'ſt I have been beleeving, a quiet waiting, Gods time for the performance of promiſes, and not making ſuch haſt, as the unquietnes and over-eager haſtines of my Spirit hath put me upon at other times.

3. I have had ſuch a ſight of God as to make the creature, and all its power, rage actings &c. to be as nothing.

4. I have been for a time as bold as a Lion, and have not met with ſuch failings of heart as at other times.

5. Hearing a Chriſtian in private, utter theſe words [faith worketh by love] I had a very ſweet apprehenſion that our faith eying the ſweet love of the Father, and the deare & tender love of the Son, did gather ſtrength thence, and worke effectually by the ſtrength of that love.

6. Being brought to a great ſtand by reaſon of the actings of ſome corruptions in me, and almoſt beaten off from beleeving; that was brought to minde with comfort and encouragement to the worke of faith. Joſeph went and asked the body of Chriſt boldly: ſo, I ſhould venture by beleeving on a crucified Chriſt.

7. At another time being exceedingly low by reaſon of ſome corruptions breaking forth, I came into the ſociety of ſome godly people, and hearing one in prayer mention this concerning Chriſts Interceſſion [If there were one moment wherein the people of God were not preſented to the Father in the blood of Chriſt, it were very ſad with them]. I found faith recovering a little hence, as one that hath received a wound doth begin to recover out of the ſwouning fitt, it caſt him into.

8. Soone after my faith being as it were a bleeding and languiſhing, it was thus revived [my thoughts are not your thoughts, nor my wayes your wayes] I had an extraordinary light into that Scripture at that time, which did ſet me a breathing after the Lord.

9. Being once through extraordinary buffetings of Satan, brought to ſuch extremity that I fell into ſuch kinde of thoughts as theſe; were it not better for me to give over, and never minde any thing of God more? is it a duty for me to beleeve? ſhould I not be in great peace if I did at once caſt off all?

This came to relieve me; [If need be ye are in heavines for a moment — Now you have ſorrow, but I will ſee you againe and ye ſhall rejoyce, and your joy ſhall no man take from you. Thus was my faith a little revived againe.

The very next day I was more ſadly ſet upon then ever, and then this conſideration, Abraham beleeved God upon the greatdſt diſadvantages, and ſo gave glory to God, ſo ought I now, and hereby a way was made for my eſcape.

Concerning Temptation.

I being ſadly tempted, and finding Satan buffeting me violently, partly upbraiding me for former ſins, and partly putting me on to ſin, I was in great perplexity, inſomuch that I was conſtrained to cry out by reaſon of the bitternes of my ſoule, and alſo to call in the helpe of a Chriſtian friend to pray with me, he was much affected with my condition, himſelfe having been under ſuch temptations. I would have beleeved but could not; I would have put away thoughts of temptation but could not: the temptation grew ſtronger and ſtronger, my heart was broken by reaſon of ſorrow; yet for a time, marvellouſly kept up to ſtrive; I ſaw I could not hold out, and was ready to yeeld, and give over the combat. But, I found the Lord coming in for my helpe, in a needfull time, when I was without ſtrength. I apprehended the power of Chriſt very ſenſibly ſet againſt the power of the Devill, and he began to give ground. I had ſuſtained many hundred charges concerning the odious nature of my ſinne, and the ſad curſe denounced againſt the ſame. After a little retreate of the enemy, I began to take a little boldnes, but never with more trembling, and deſpairing in my ſelfe, or more cleaving to Chriſt as a Conquerour: I could then truely ſay, my rejoycing is in another, and I have no confidence in the fleſh. And 1. I ſaw I conquered, yet triumphed in Chriſts Conqueſt. 2. Never could I ſo pittie thoſe that are tempted as then. 3. Never more ſenſible of ſpirituall ſins, then at this time: I apprehended it a great evill for a poore wretch to cheriſh the pride of his heart, by wearing gay cloathes, &c. O but how was this comparable to the ſin of priding ones ſelfe in the precious graces of the Spirit! 4. Whereas before it had been a great pollicy of Satan to turn mine eye from himſelfe and his actings to poore Inſtruments, vaſſals of his owne: now I could looke at himſelfe, and ſet my ſelfe in the ſirength of Chriſt againſt him. 5. I could with an holy contempt, looke upon all the deſignes of Satan and of his inſtruments. 6. I was exceedingly filled with the praiſes of God; eſpecially that he ſhould take ſuch an advantage of the Tempter, and make ſo good a Concluſion of ſo unhappy a beginning. 7. I was much ſtirred up to make an improvement of the temptation, and that thus, by croſſing the Devils maine drift in the temptation, which was, to draw my ſoule into a greater diſtance from Chriſt; now I laboured to get and keep neerer to him. 8. I was fitted and prepared for ſome ſpeciall ſervice (even by the temptation) which was ſoone after to fall upon me.

And I have obſerved theſe things concerning Temptations further.

1. I have obſerved that when I have had largeſt diſcoveries of the grace of God in the Goſpell, when I have dwelt moſt upon the thoughts of it, and moſt applyed it; then preſently ſome deſperate temptation hath aſſaulted me, or ſett upon me; and the enemy hath made this advantage of it. This cometh by your looking ſo much to the grace of God; doe you not ſee what effects come of it? were you not more reſtrained &c. when you looked more to the Covenant of workes.

2. I obſerve that the enemy ſtriketh at faith by every temptation: ex. gr. after ſome ſlip or fall; what, you a Childe of God, how can it be, and give ſuch way to temptation?

3. The Tempter hath (in my experience) appeared to be a lyar and full of malice, many hundred times, in his temptations.

4. I have obſerved that Satan hath faſtened the ſame temptation upon ſeverall parties at one and the ſame time: ex. gr. I have had a ſtrong perſwaſion that ſuch and ſuch were offended at me, and by conference it happened that they have had the ſame apprehenſions faſtened upon them concerning me; and ſo there hath been mutuall ſtrangenes and ſhuning ſociety each with other.

5. When the adverſary hath a deſigne to tempt to ſuch or ſuch an evill, he maketh way for it beforehand: ex. gr. ke knoweth that when ſuch parties meet together, there will be an occaſion for paſſions to ſtirre, he will caſt in ſomewhat before, which ſhall exceedingly moove ſuch paſſions, as, anger, revenge &c.

6. I have frequently found that the enemy will caſt in ſuch and ſuch thoughts, as of blaſphemy againſt the Lord &c. and then labour to perſwade me, that I am ſuch a one, and ſo maketh way for further temptation.

7. I have been much ſtirred up to bewaile and mourne over ſuch corrupt affections, and to ſtrive againſt them, and to goe to the death of Chriſt by faith for power to ſubdue them, to watch alſo and Covenant againſt them &c. but all on a ſudden they have been revived, and if temptation have prevailed, then they have been improved thus; What overtaken againe? after all this it is impoſſible you ſhould be pardoned.

8. I have often obſerved that the tempter will alwayes improve his ſucceſſes: if he gaine but a little ground, he followeth on with renewed force, with much fury, aſſaulting with violent impulſions, and taketh advantage upon yeelding: as, you have yeelded ſo farre, and why not altogether?

Concerning Corruption.

1. I have thought it was matter of praiſe, that the Lord would diſcover and convince me of any Corruption within my heart; and have found joy at ſuch times as diſcoveries have been made thereof; becauſe the Spirits diſcoverie is in order to the ſubduing of it.

2. I have obſerved that a ſoule is made ſenſible of his utter inability to ſubdue it, before the Lords time is to have it ſubdued; inſomuch as if he ſhall mourne over it, beg, ſtrive, wreſtle againſt it, yet it may ſee as it were a reviving, and it may be, it may ſometimes much revive, before ſome notable wound is given to it.

3. I have found that I have ſtriven againſt it, in my owne ſtrength.

Concerning the Spirits working.

1. This I have alwayes obſerved in diſcoveries from the Spirit, that Scripture is moſt true, Joh. 16.14. He ſhall take of mine, and ſhew it to you, and ſo glorifie me. Looke as the Son doth put the honour upon the Father, in all that he doth; ſo, the bleſſed Spirit of God together with his teachings, leaveth ſuch a frame of heart, as it is admiring of Jeſus Chriſt: O how beautifull is he at ſuch a time, to the poore beleever!

2. I have obſerved the ſoule is more looking upon it as it doth bring Comfort, then as it doth glorifie Jeſus Chriſt, and that may be one reaſon why the ſenſe of it is ſo ſoone gone.

3. I have taken notice that a little before ſome notable diſcovery of the Spirit, ſome violent temptation is caſt in, which Satan would indiſpoſe the ſoule by, for the receiving what is a coming: but it pleaſeth the Lord by ſuch meanes to put the ſoule into ſome capacity, for ſuch an in-come.

Concerning hindering the worke of the Spirit.

I have had apprehenſions that I reſiſted the Spirit, theſe wayes.

1. By diverting thoſe holy motions. i. e. turning them out of my thoughts, or turning my thoughts ſome other way. 2. By owning them as if they were my owne. 3. By poreing too much upon the difficulty that lieth in my way to the performance of that which the Spirit mooveth me to. 4. By thinking the Lord beholden to me, for the entertainment of them, or doing the thing which the Spirit doth moove me to.

Concerning Deſertion. 1. Being once under dreadfull apprehenſions by reaſon of withdrawings and the violent temptations which followed immediately thereupon; I was forced to cry out, in much bitternes of Spirit, with an audible voyce, Lord helpe me &c. and ſuddenly a paſſage which in the publique miniſtry of the word I had heard a little before, was brought to minde with much Comfort, from the ſpeech concerning Ephram [I have heard Ephraim bemoaning himſelfe] whence it was obſerved, That Chriſt doth ſometimes, (when his people cannot keep pace with him, but through negligence have loſt fight of him) as it were ſtand ſtill, hearing their mournfull cries, and then runs and taketh them up againe, and ſo I thought it was with me. 2. After ſome time of deſertion meeting with a ſweet returne, I had very high and reverend thoughts of God, and was more valuing his preſence, then ever before. 3. At another time being againe brought to the enjoyment of God, after long ſhutting up; that of David came to minde, I was as a weaned Childe. I was weaned from all things; from repute amongſt men, from outward Comforts &c. and ſtayed much upon the Lord.

I apprehended it was the Lords end in Deſertion to make way for eſtabliſhment, and to render unblameable before God, and our Father, at the coming of the Lord Jeſus, with all his Saints.